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Class _&X?QQa 
Book .P^ M ~5 - 
Oopightlf 



COPYRIGHT DEPOSIT 



REV. JOHN MacLEOD 



HISTORY OF 
PRESBYTERIAN ISM 

ON 

PRINCE EDWARD ISLAND 

BY 

REV. JOHN MACLEOD 

Presbyterian Colleges 

Sermons by Pioneer Ministers on P. E. Island 
Nearly a Century Ago 



1904 

THE WINONA PUBLISHING COMPANY 

CHICAGO, ILL. WINONA LAKE, IND. 




Two Copies Received 

AUG t9 1904 
i Copyright Entry 

CLASS ^XXcNa 

Mill 

COPY & 



COPYRIGHT 1904 
BY 

THE WINONA PUBLISIHNG COMPANY 



CONTENTS. 



Chapter. Paob. 

Introduction - 5 

I. General Remarks 7 

II. Princetown and Bedeque - - 13 

III. New London and Cavendish 20 

IV. Richmond Bay and Alberton - - 29 
V. New London South and Granville - 39 

VI. Strathalbyn .... 48 

VII. Cove Head, St. Peters and Bay Fortune 56 

VIII. St. Peters, Bay Fortune and Souris - 63 
IX. St. Peters and Brackley Point Roads - 70 

X. Georgetown - - - - 78 

XI. Brookfield, and Clyde and West Rivers - 84 

XII. Murray Harbor - - - - 91 

XIII. Wood Islands 98 

XIV. Belfast 103 

XV. Valleyfield 11 1 

XVI. Dundas 117 

XVII. Try on and Bonshaw - - 122 

XVIII. St. James* Church, Charlottetown - 128 

XIX. Free Church, Charlottetown - - 137 

XX. Zion Church, Charlottetown - 142 

XXI. Orwell and De Sable - - - 154 

XXII. Presbyterian Colleges - - - 164 

XXIII. Sermon by Rev. Dr. Keir - - 177 

XXIV. Sermon by Rev. Geo. Sutherland, D. D. 214 
XXV. Sermon by Rev. Donald McDonald - 221 

XXVI. Sermon by Rev. R. S. Patterson, M. A. 247 

XXVII. Sermon by Rev. William McGregor - 259 

XXVIII. Sermon by Rev. Robt. Laird, Princetown 271 



INTRODUCTION. 



A task of such importance as that of describing 
the firm rooting and sturdy growth of Presbyterian- 
ism in Prince Edward Island falls very appropri- 
ately to one for so many years prominent in the 
religious councils of the community. 

Mr. MacLeod's first charge was at Richmond Bay, 
but his labors for the twelve years succeeding 1859 
were in Nova Scotia. He was called from his pas- 
torate at New Glasgow to shepherd the large flock 
of Zion Church at the insular capital, Charlottetown, 
where he was inducted on July 19, 1871. For eight- 
een years his labors in this field, though modestly 
touched upon by his pen, deserve a generous part 
in this history. For the same period he was con- 
tinuously the clerk of Presbytery. 

In June, 1889, Mr. MacLeod resigned his pas- 
torate at Zion and crossed the great American con- 
tinent to Vancouver to take charge of a small band 
of Presbyterians organized into a preaching station 
by Puget Sound Presbytery. Soon this station was 
received into the Canadian Presbytery, organized 
into a congregation with Mr. MacLeod as pastor 
and erected a Zion Presbyterian church. Both this 
and the First Church being in debt, the two pastors, 
Messrs. Meekle and MacLeod, resigned so that the 
two churches might unite and pay their obligations. 
Since then Mr. MacLeod has been laboring as an 
ordained evangelist within Presbyterial bounds with 
a vigor and energy scarcely diminished with age. 

The preparation of this book has been to him a 
labor inspired by the true historian's motives and 
guided by the historian's zeal for accuracy. 

O. R. W. 



HISTORY OF PRESBYTERIANISM 

ON 

PRINCE EDWARD ISLAND. 



CHAPTER I. 

GENIJRAIy REMARKS. 

Prince Edward Island, originally called the Island 
of St. John, lies south of the Gulf of St. Lawrence, 
and is separated from Nova Scotia and New Bruns- 
wick by the Straits of Northumberland, a channel 
varying in width from seven to forty miles. The 
narrowest point is between Cape Traverse, P. E. L, 
and Cape Tormentine, N. B. Between these two 
points the ice-boats with mails and passengers cross 
when winter navigation by other means is impos- 
sible. This also is the route of the contemplated 
tunnel or subway between the island and the main- 
land. The length of Prince Edward Island is one 
hundred and fifty miles and its breadth varies from 
three to fifty miles. It contains an area of two 
thousand one hundred and forty square miles, or 
about 1,400,000 acres. The surface of the country 
is, generally speaking, very level. The central part 
of the island province is somewhat undulating, 
forming a succession of ridges which present a most 
agreeable variety of hill and dale. The scenery, 



7 



History of Presbyteriantsm 



though not grand, can scarcely be excelled for pic- 
turesqueness and beauty. 

The soil is light and sandy, of a reddish color, 
and is very fertile. It is remarkably free from stone 
and is everywhere easily cultivated. It is peculiarly 
adapted for raising grain, roots of all kinds, fruits, 
etc., but for grazing purposes it is not equal to 
some of the other provinces. 

The French were the first settlers of the island, 
and not a few of their descendants are at the present 
day to be found in the settlements of Miscouche, 
Rustico and Tignish. 

In the year 1758, at the capitulation of Louisburg, 
the colony fell into the hands of the British, who 
were confirmed in their possession by the treaty of 
1763. In the year 1770 Prince Edward Island ob- 
tained a government of its own, having until that 
date constituted a part of the government of Nova 
Scotia. The whole province is divided into sixty- 
seven lots or townships of about 20,000 acres each. 
The British government originally granted nearly 
all the soil of the island to non-residents, mostly 
officers of the army and navy who had served in the 
French war and, on account of service rendered, 
considered themselves entitled to the grant. These 
proprietors for many years refused to sell their land, 
preferring rather to lease it and collect taxes from 
the tenants. Recently, however, the local govern- 
ment purchased the land from the proprietors, sold 
it to the farmers on easy terms and furnished them 
with good freehold titles to their farms. The op- 

8 



On Prince Ed<ward Island 



pressive landlord system which so long prevailed in 
this province not only interfered with the prosperity 
of the country, but kept away the best class of im- 
migrants, who under different conditions would 
have made their home in the Garden of the Gulf and 
done much to advance the prosperity of the country. 

The early settlers of the province endured great 
hardships and privations. The length and severity 
of the winters, the scarcity of provisions, and their 
complete isolation from the mainland, reduced them 
to such straits that, it is said, upon one occasion at 
least, in order to preserve life, human flesh was eaten. 
In the year 1771 a. number of immigrants arrived 
from Argyleshire and settled at Richmond Bay, and 
during the following year another lot arrived from 
the same place and settled in Malpeque, now called 
Princetown. About the same time a considerable 
number of Highland Catholics arrived and took up 
their abode in Tracadio. In 1774 and 1775 an ad- 
ditional number arrived from Perthshire and settled 
in Cove Head and St. Peters, while others who ar- 
rived about the same time from Morayshire settled 
in Cavendish, and a considerable number from Dum- 
frieshire settled in Georgetown and surrounding 
places. After the restoration of peace in 1784, Be- 
deque received a considerable number of American 
Loyalists. At this date, however, the number of 
settlers was few and these were widely scattered. 

The late Rev. James McGregor, D. D., of Pictou, 
Nova Scotia, was the first Presbyterian missionary 
to visit Prince Edward Island. His first visit was 



9 



History of Presbyteriantsm 



made in the year 1791, one hundred and thirteen 
years ago, and the journey was repeated as often as 
his arduous labors on the mainland would admit. On 
each of these missionary tours he visited, preached 
and administered the sacraments in all the principal 
settlements. After the arrival and settlement of 
Rev. John Keir at Malpeque, and of Rev. Peter 
Gordon at St. Peters, Dr. McGregor's visits to 
Prince Edward Island became less frequent, his 
time being fully occupied on the mainland. 

At the time of Dr. McGregor's first visit to Prince 
Edward Island there was only one road in the whole 
province, viz. : from Charlottetown to Cove Head, 
a distance of fifteen miles. This road led along the 
north shore, and travellers were ferried across the 
numerous creeks in canoes, or dug-outs, and their 
horses, if they had any, swam after them. On the 
occasion of his first visit the doctor spent three 
weeks amongst the people of Princetown. During 
his first sermon, which was delivered in the Gaelic 
language, many of the people refused to sit down, 
but stood in groups talking and laughing as though 
at a picnic party. At the second discourse, which 
was in English, they were more orderly. These 
were the first sermons many of the people ever 
had heard. On this occasion Dr. McGregor bap- 
tized over sixty children. 

In this place the doctor had a visit from a couple 
who were not enjoying that matrimonial harmony 
which makes life happy. They hinted to the doctor 
their suspicion that all their trouble arose from the 

10 



On Prince Edward Island 



fact that they had been married by a magistrate 
and expressed a wish that he would marry them 
properly. He asked them to stand up before him, 
and, while not performing the marriage ceremony, 
he spoke to them on their mutual duties and obliga- 
tions, prayed with them and expressed the hope that 
hereafter they would live together in peace and har- 
mony, and tradition says that during the remainder 
of their days they enjoyed a fair share of connubial 
felicity. 

Another incident, the truth of which is authenti- 
cated by the grandchildren of the principal parties 
concerned, illustrates the primitive simplicity of the 
manners and habits of the early settlers of the coun- 
try. The narrative as told to the writer by one of 
the grandsons, an intelligent and highly respected 
young man, in the western part of the island, follows, 
only the names being changed: "On a cold win- 
ter's night Sandy McLure hitched his team to Mal- 
colm McRae's gate and went in to warm himself 
before crossing the Bay, a distance of nine miles. 
McRae put up and fed the oxen, for the team con- 
sisted of a yoke of oxen and a sled. He then at- 
tended to the wants of the driver, supplying him 
with a good stiff glass of Scotch. Under the ex- 
hilarating influences of the draught Sandy became 
very communicative, and in a great secret told 
his host that he was on his way to B. to marry Jean 
Brown. After another drink or two Malcolm per- 
suaded this prospective groom to lie down and rest 
and start early in the morning. No sooner had 



ii 



History of Presbyteriantsm 



Sandy gone to sleep than Malcolm, who had matri- 
monial designs on the same lady, set off on his 
journey, crossed the ice, reached the house of his 
intended, proposed marriage and was accepted. The 
parson living near by, the two were soon made one. 
About this time Sandy McLure put in an appear- 
ance and was sorely grieved to find that his friend 
Malcolm had won the prize. Jean was gone. But 
here comes Mary, her milk pail in hand and her 
cheeks glowing with the cold, frosty air, and, taking 
in the situation, said : 'Why, Sandy, mon, what's the 
use o' greeting; ain't I just as good as Jean? Will 
you hae me?' The bargain was made and the min- 
ister got another fee." The descendants of Malcolm 
and Sandy are numerous, intelligent and highly re- 
spected, some of them rilling honorable positions 
both in church and state; one of them an honored 
minister in the Presbyterian church in Canada, two 
of them successful missionaries in the foreign field, 
and two of them members of Parliament. 



12 



On Prince Edward Island 



CHAPTER II. 

PRINCETOWN AND B^DEQUE. 

The Rev. John Keir, the second Presbyterian min- 
ister to settle on Prince Edward Island (Rev. Peter 
Gordon having been settled a year earlier at St. 
Peters), arrived from Scotland in the autumn of 
1808. He had been sent out specially to minister to 
the Presbyterians in Halifax, Nova Scotia, but the 
necessities of Prince Edward Island were so urgent 
that he was sent thither immediately on his arrival 
at the former place. In the spring of 1809 he was 
called to Princetown. He accepted the call, and in 
June, 1 8 10, he was ordained and inducted into the 
pastoral charge of that congregation. The ministers 
who took part in the ordination services were Revs. 
James McGregor, Thomas McCulloch, Duncan 
Ross and John Mitchell. The ordination of a min- 
ister being an event that never before had taken 
place on Prince Edward Island, nearly the whole 
population of Richmond Bay, Bedeque, Cavendish, 
and New London, as well as of Princetown, were 
present on that occasion. The services were con- 
ducted partly in Gaelic and partly in English. It is 
doubtful if at the present time there is one man in 
the congregation of Princetown who could under- 
stand a sermon in the Gaelic language. At the time 
of Mr. Keir's settlement the whole of Prince county 
and a part of Queens county may be said to have 



13 



History of Presbyterianism 



constituted his parish. Though the country at that 
date was sparsely settled, yet such an extensive field 
involved a vast amount of physical toil, for it must 
be remembered that there were then almost no roads, 
very few horses and carriages, and almost none of 
the travelling comforts and luxuries now enjoyed 
by the more highly favored but hard working clergy 
of the present day. These early pioneers, notwith- 
standing their trials and privations were happy in 
the service of their Master, having learned "to en- 
dure hardness as good soldiers," without murmur- 
ing at their lot. 

In the year 1819 Richmond Bay and Bedeque 
were disjoined from Princetown and were min- 
istered to by Revs. Andrew Nichol and William 
McGregor, successively, until the autumn of 1825, 
when Bedeque was formed into a separate congre- 
gation and called Rev. Robert Sim Patterson, M. 
A. The call was signed by thirty-two members and 
by twenty-eight adherents. Mr. Patterson was or- 
dained and inducted into the pastoral charge of Be- 
deque on 22nd March, 1826. The congregation be- 
ing small and widely scattered was unable to give 
their minister a large salary or even that neces- 
sary for a comfortable living, but Mr. Patterson 
with true apostolic zeal and self-denial helped the 
people to bear their burdens, teaching school and 
laboring with his hands that he might be the less 
burdensome to them and that they might enjoy the 
blessing of a preached gospel. In the latter part of 
his ministry the congregation had so increased in 



14 



On Prince Edward Island 



numbers and in wealth that they were able to min- 
ister to the comfort of their pastor. Though his 
stipend never was large, yet for many years he gave 
the one-tenth, and for the last few years of his min- 
istry the one-fifth, of his annual income for religious 
and benevolent purposes. Rev. Mr. Patterson 
seemed to be like the man of whom Bunyan wrote : 

"There was a man and some did count him mad, 
The more he gave away the more he had." 

Mr. Patterson continued to preach regularly until 
the Sabbath before his death, which took place in 
September, 1882, in the fifty-eighth year of his 
ministry. This was perhaps the longest unbroken 
pastorate in one congregation in the history of the 
Canadian church. His jubilee was celebrated in 

1875- 

Mr. Patterson was one of the first students edu- 
cated in the old Pictou Seminary, and he, together 
with the late John McLean and John L. Murdoch, 
was sent to Glasgow, Scotland, when, after the 
necessary examination, they each received from the 
university of that city the degree of M. A., and 
were licensed to preach the gospel. On their ar- 
rival in Scotland these three young men called upon 
a minister to whom they had letters of introduction. 
After a few minutes' conversation he called his wife, 
Mrs. Brown, to come and see the three young 
preachers who had just come from America. On 
entering the room she lifted up her hands in aston- 
ishment, saying, "Aye, mon, they're no' black." 



15 



History of Presbyteriantsm 



During his whole life Mr. Patterson was a dili- 
gent student. As an evidence of this fact, after he 
was seventy years of age he studied and became 
quite proficient in the Spanish language. He was 
an earnest and faithful preacher and pastor, a man 
of genuine piety, greatly beloved not only by his 
congregation but by all who knew him. 

After a few months' vacancy Bedeque called Rev. 
William Scott, of the north of Ireland, a student of 
the celebrated Dr. Cook. Mr. Scott, like his vener- 
able predecessor, Mr. Patterson, was an able and 
earnest preacher, abundant in labors and highly es- 
teemed by a devoted and intelligent people. His 
ministry in Bedeque, extending over several years, 
was crowned with much success ; but the field being 
large and scattered, involving a large amount of 
physical toil, Mr. Scott, whose health was not very 
robust, was compelled to resign his charge of the 
congregation. Mr. Scott was succeeded by Rev. 
Wm. Tuffts, who, beside Bedeque, had charge also 
of Summerfield. Having youth and mental and 
physical vigor on his side, he ministered to this large 
and scattered field for about seven years with great 
success, when he accepted a call to a charge in On- 
tario, and Bedeque again became vacant. The next 
minister settled over that field was Rev. William 
McCulloch Thompson. After a short pastorate he 
was succeeded by Rev. R. S. Whidden. 

Let us now return to Princetown. This congre- 
gation under the able and faithful labors of Rev. 
Dr. Keir continued to prosper morally, spiritually 

16 



On Prince Edward Island 



and financially, until it became the model congrega- 
tion of the Presbytery, and not a few are of the 
opinion that it holds that enviable position up to 
the present time. In the year 1846 Dr. Keir was 
by the Synod of the Presbyterian church of Nova 
Scotia appointed to the honorable and responsible 
position of Professor of Theology, a position which, 
for many years, had been ably filled by the late Rev. 
Thomas McCulloch, D. D. This appointment neces- 
sarily added greatly to the labors of the doctor, 
whose powers for many years had been taxed to 
nearly their utmost capacity. His theological lec- 
tures were carefully written and were the result 
of much reading and of close study. The course of 
lectures extended over four years of two months 
each year. During the theological sessions his 
pulpit was supplied by the members of the Presby- 
tery. Dr. Keir's jubilee took place in the month of 
June, 1857, and the large gathering from all parts 
of the province and from neighboring provinces 
gave evidence of the high esteem in which the ven- 
erable doctor was held by the church generally. In 
the following year, 1858, while attending a meeting 
of the Synod in Truro, Nova Scotia, he died sud- 
denly, in the seventy-ninth year of his age and in 
the fifty-first of his ministry in Princetown. As a 
man, as a Christian, as a minister of Jesus Christ, 
as Professor of Theology, as President of the Board 
of Foreign Missions, and in all the various relations 
of life, Dr. Keir deservedly stood high in the esti- 
mation of his brethren and of the whole church. 



B 



17 



History of Presbyterianism 



Dr. Keir was succeeded in the pastorate of 
Princetown by Rev. Robert Laird, one of his own 
theological students, who was ordained and inducted 
on 1 2th June, i860. Here Mr. Laird continued to 
labor for nineteen years with diligence, ability and 
success. It was during his ministry that the station 
at Kensington, then called Barrett's Cross, was taken 
up. Every alternate Sabbath for several years, Mr. 
Laird, after preaching twice in Princetown, gave a 
third service at Kensington. Being a central place, 
on the line of railway and surrounded by a wealthy 
farming country, this little village grew rapidly, so 
that where at the time the writer first passed 
through that place there were only two dwelling 
houses, and one of them a country tavern, there is 
now a thriving town, with a large and prospering 
business and three large, handsome churches, Pres- 
byterian, Episcopalian and Methodist, all well filled. 
In October, 1879, Mr. Laird's resignation of the 
pastorate of Princetown was accepted, and on 30th 
June, in the following year, Mr. George McMullan, 
B. A., was ordained and inducted as pastor of this 
congregation. For fifteen years Mr. McMullan was 
the esteemed pastor of Princetown, when failing 
health compelled him to resign. After remaining 
vacant for a few months, Rev. J. M. Fisher of New 
Brunswick was called an^ settled over this congre- 
gation, he being their fourth minister within a period 
of eighty-seven years. 

The first Presbytery of Prince Edward Island 
was, by deed of the Synod of the Presbyterian 

18 



On Prince Edward Island 



church of Nova Scotia, formed on nth October, 
1 82 1, and held its first meeting in the house of 
Archibald Campbell, Esq., Lot 16, and consisted of 
Rev. John Keir, moderator, Robert Douglas, the 
grandfather of Professor Falconer, of Halifax, 
William McGregor, ministers, and Mr. Edward 
Ramsay, ruling elder. Mr. Douglas was clerk of 
the first Presbytery of Prince Edward Island. 



19 



History of Presbyterianism 



CHAPTER III. 

NEW LONDON AND CAVENDISH. 

Cavendish is one of the oldest settlements in the 
province. Its first settlers came from Moroyshire, 
Scotland, about the year 1774. For about twenty- 
two years these early settlers were without regular 
gospel ordinances; but they had not forgotten the 
early religious training they had received in the 
pious homes of their youth. The greater part of 
them regularly observed the worship of God in their 
families, and they, as well as the people of Malpeque 
and Bedeque, carried their little children all the way 
to Charlottetown that they might receive baptism at 
the hands of that beloved servant of God, the late 
parson Des Brisay of the Episcopal church. He had 
been brought up a Presbyterian and he baptized their 
children according to the Presbyterian form. He 
was a liberal-minded Christian and generously gave 
the use of his church to Presbyterian ministers and 
even invited them to preach for him, he going 
through the Church of England service. 

The first Presbyterian minister who visited and 
preached in Cavendish was the late Rev. James Mc- 
Gregor, D. D. On Wednesday, July 16, 1806, the 
doctor preached in the house of Mr. Simpson, 
grandfather of Rev. Allan Simpson, late of Park 
Street church, Halifax. His text was Ezek. xxxvi : 
31. On the following day he preached two dis- 

20 



On Prince Edward Island 



courses on Gal. ii:30 in the house of Mr. Cozens, 
New London. He visited and preached in these 
settlements twice between this period and the settle- 
ment of Dr. Keir in Princetown, in 1810, and that 
of Rev. Mr. Pidgeon in St. Peters, in 181 1. After 
the settlement of these two faithful sentinels, one in 
the east and the other in the west, Dr. McGregor's 
missionary labors were confined almost exclusively 
to his extensive field on the mainland. 

Rev. John Keir from the time of his settlement in 
Princetown gave a part of his services to Cavendish 
and New London; having, however, the whole of 
Prince county and a part of Queens under his pas- 
toral oversight, the amount of supply given to Cav- 
endish and New London must have been very 
limited indeed. But a congregation composed 
largely of such men as the McNeills and the Lairds, 
the Lockerbys and the Simpsons, when they had no 
settled minister were well able to conduct intelli- 
gently, amongst themselves, religious services, and 
did so until they obtained a pastor of their own. 

Having constituted a part of Mr. Keir's charge 
for twenty years, Cavendish and New London were 
organized into a separate and distinct congregation 
on 1 6th June, 1826. On the same day moderation in 
a call was granted to this new field which resulted in 
favor of Mr. Hugh Dunbar, who accepted the in- 
vitation, and was ordained and inducted as their 
pastor on 27th March, 1827. The ministers taking 
part in the ordination and induction services were 
Revs. John Keir, Robert Douglas and R. S. Patter- 

21 



History of Presbyierianism 



son, M. A. Mr. Dunbar after eight years of faith- 
ful service resigned his charge of this field and took 
charge of a school in Summerfield. On the Sab- 
bath days he preached to the Presbyterian families 
in that settlement and in a short time succeeded in 
erecting a comfortable place of worship and in 
gathering together quite a number of families who 
now constitute an important section of the congre- 
gation of Clifton and Granville. In the year 1858, 
Mr. Dunbar was taken suddenly ill and died between 
his own dwelling and the schoolhouse in which he 
had so long and faithfully labored. Mr. Dunbar was 
a good scholar, a man of more than ordinary ability, 
an able and instructive preacher, as will be readily 
admitted by those who have heard him or have read 
his published sermons, and was, above all, a pious, 
consistent and devoted servant of God. 

The next minister settled in Cavendish and New 
London was the late lamented Dr. John Geddie. He 
was ordained and inducted over this charge on 13th 
March, 1838. The call to Dr. Geddie was signed by 
thirty-four communicants and by seven adherents. 
Rev. Robert Douglas preached the ordination ser- 
mon from II Kings iv:g, 10; Rev. John Keir ad- 
dressed the minister, the Rev. William McGregor 
addressed the congregation, and Rev. R. S. Patter- 
son, M.. A., preached the concluding sermon. 

Mr. Geddie, though his bodily presence was weak, 
was a man of indomitable energy, firmness and de- 
termination, and he immediately entered upon his 
congregational work with unusual energy and de- 

22 



On Prince Edward Island 



votion. Though from early life his heart was set 
on foreign mission work, he was yet one of the most 
devoted and zealous of home workers. He was 
abundant in labors, and there was ample scope for 
his eneriges, for the whole island was little more 
than a mission field. His zeal was, by the blessing of 
God, the means of infusing new life in his co-pres- 
byters with regard to church work both at home 
and abroad. At a time when railroads were not 
thought of, and when there were neither the com- 
forts nor conveniences of travel that there now are, 
he traversed the whole island, visiting every settle- 
ment in which Presbyterian families were to be 
found, and never allowed cold or storm to interfere 
with the fulfilment of his appointments. He was 
always a welcome visitor. Even his old horse, Samp- 
son, for his master's sake was always welcome to 
the best the stable could afford. Mr. Geddie's gentle 
and kindly nature secured for him the warm attach- 
ment of old and young not only in his own congre- 
gation, but wherever he was known. He formed a 
missionary society in his own congregation in 1837, 
and through his influence missionary societies were 
formed in all the congregations of the Presbytery, 
and their first contributions were sent to the London 
Missionary Society. 

In 1844 the propriety of undertaking the support 
of a foreign missionary amongst the heathen was 
brought before the Synod of the Presbyterian 
church of Nova Scotia by Mr. Geddie in the form of 
an overture. It was sent down to Presbyteries to 



23 



History of Presbytertantsm 



report at next meeting of Synod. When, in 1845, 
the Synod did resolve to undertake the work, and 
advertised for a missionary, the Rev. John Geddie 
(who had been dedicated to foreign mission work by 
godly parents, as an expression of gratitude to God 
for sparing their child's life in a case of severe ill- 
ness) offered his services, which were accepted. 
This of course, led to his separation from his con- 
gregation, which took place on 20th October, 1845. 
Though his people were warmly attached to him, 
and would gladly have retained his services, yet from 
a sense of duty to the benighted heathen, and in the 
spirit of obedience to the will of the Great Head of 
the church, they consented to part with their beloved 
pastor, and followed him with their kind wishes and 
earnest prayers in his work of faith and labor of love 
amongst the perishing heathen. Thus from this little 
island there went out the first Canadian missionary 
to the heathen, and one of the most successful, for 
he could say, "When I landed on Aneiteum there 
was not a Christian, and before I left there was not 
a heathen, on the island." 

After Mr. Geddie's departure to the foreign field 
Cavendish remained vacant for about four years, 
receiving during that time such supply as Presby- 
tery was able to give them. In March, 1848, they 
called Mr. Joseph Handyside, a gifted and popular 
preacher who had just come out from the U. P. 
Church of Scotland, but Mr. Handyside was taken 
suddenly ill in Pictou, and being of a delicate con- 
stitution, he sank rapidly into a decline and passed 



24 



On Prince Edward Island 



peacefully into that "rest which remaineth for the 
people of God." In 1849 they called Rev. George 
Patterson, but were again disappointed, Mr. Patter- 
son having accepted a call from Salem church, Green 
Hill, N. S. In the following year Mr. Isaac Murray 
accepted an invitation from the congregation of 
Cavendish and New London, and on 16th January, 
1850, was ordained and inducted as their pastor. 
The call to Mr. Murray was signed by one hundred 
and one communicants and by forty-one adherents. 
Rev. R. S. Patterson, M. A., preached the ordina- 
tion sermon on the words, "That the man of God 
may be perfect." Rev. John Keir addressed the 
minister and Rev. J. C. Sinclair the congregation. 
Rev. Isaac Murray's pastorate in this large and in- 
teresting field extended over a period of twenty- 
eight years. A good scholar, a close student, and a 
man of more than ordinary ability, his sermons were 
always of a high order and were duly appreciated by 
an intelligent people. Mr. Murray was a teacher 
as well as a preacher. In recognition of his scholar- 
ship and of his ability both as a preacher and as a 
writer the degree of D. D. was conferred upon him 
by one of the leading colleges in the United States. 
Faithful in the performance of his pastoral work 
and in all the duties of his office, his labors were 
crowned with much success and his congregation 
rapidly improved under his faithful ministry. 

But Dr. Murray's labors were not confined to his 
own congregation. Having youth and energy in his 
favor, while many of his co-presbyters were some- 



25 



History of Presbyterianism 



what advanced in years, a large share of the work 
of the Presbytery fell to his lot. He also took a deep 
interest in education, was for many years a member 
of the board of education, and prepared a number 
of young men for entering college, several of whom 
now occupy prominent places in the church; e. g., 
Rev. Allan Simpson, the popular pastor of Park 
Street church, Halifax ; Rev. L. G. McNeill, the able 
and eloquent pastor of St. Andrew's church, St. 
John, N. B., ; Rev. Andrew Lockerby of the United 
States, Rev. George Laird of Manitoba, Hon. David 
Laird, ex-Governor of the Northwest Territories, 
Rev. Charles Fraser and many others. On 30th Oc- 
tober, 1862, Rev. Dr. Murray resigned the charge 
of the New London section of his congregation and 
gave his whole time to Cavendish, New Glasgow 
and Rustico, until nth July, 1877, when he accepted 
a call from the united congregation of New London 
north and south. Here the Doctor remained for 
about one year and a half and accepted a call to 
Prince Street Presbyterian church, Charlottetown. 
Here Dr. Murray laboured with his well-known 
ability for several years, when he accepted a call 
from Thorburn, N. S. The Doctor was soon after 
called to an important congregation in Sydney, Cape 
Breton, where, with much ability, energy and suc- 
cess, he continued to preach the gospel and discharge 
his pastoral duties until in the forty-seventh year of 
his ministry, in July, 1896, he felt himself justified 
in resigning his charge and retiring from the active 
duties of the ministry. 

26 



On Prince Echvard Island 



After the retirement of Dr. Murray from the pas- 
torate of Prince Street church, Charlottetown, the 
congregation disbanded, there not being room in the 
city for three Presbyterian churches. Some of the 
Prince Street families united with St. James' church 
and the remainder with Zion church. 

In New London North and Summerfleld, before 
the union of North and South New London under 
Dr. Murray, the Rev. Alexander Cameron of Nova 
Scotia was settled and for about nine years dis- 
charged with great fidelity all the duties of the pas- 
torate. The successor of Mr. Cameron in this field 
was Rev. W. A. Mason, B. A. He was inducted on 
the 9th February, and his resignation was accepted 
on 1 6th August, 1887. New London North was 
then united with Kensington and placed under the 
care of Rev. J. McLeod, M. A., and Summerfleld 
was united with Bedeque under the care of Rev. 
Wm. Tuffts. 

Cavendish, New Glasgow and Rustico, after be- 
ing a few months vacant, gave a unanimous call to 
Rev. Wm. P. Archibald, M. A., which he accepted. 
The call was signed by 146 members and by a large 
number of adherents. Mr. Archibald was inducted 
on 6th March, 1878, and for eighteen years he con- 
tinued to discharge all the duties of his office with 
fidelity and with a large measure of success. Mr. 
Archibald's labors were highly appreciated by his 
congregation, which is one of the most intelligent in 
the Presbytery. As a recognition of Mr. Archi- 
bald's scholarship and of his attainments in his pro- 

2 7 



History of Presbyterianism 



fessional studies, he had conferred on him the de- 
grees of Master of Arts and Bachelor of Divinity 
by his alma mater. Having accepted a call to a con- 
gregation in Nova Scotia in 1896, his connection 
with the congregation of Cavendish was dissolved. 
Mr. Archibald was succeeded by Rev. Mr. Robert- 
son, followed in December, 1899, by Rev. M. H. 
Mcintosh, B. A. 



28 



On Prince Edward Island 



CHAPTER IV. 

RICHMOND BAY AND ALBERTON. 

This congregation, like Bedeque, Cavendish and 
New London, originally formed a part of Rev. Dr. 
Keir's extensive charge. The first minister settled 
at Richmond Bay after its separation from Mal- 
peque was Rev. Andrew Nichol, a preacher from the 
Associate Synod of Scotland. Rev. James Mc- 
Gregor, D. D., of Nova Scotia assisted at his ordi- 
nation and induction in the year 1819. Mr. Nichol 
died after one year's service ; and so unexpected was 
that event that his congregation had assembled to 
hear the gospel from his lips at the very moment 
his spirit entered the portals above. In the year 1821 
Rev. William McGregor succeeded Mr. Nichol in 
the pastorate of Richmond Bay. His ministry in 
that congregation extended over a period of twenty- 
six years, when on 15th July, 1847, n ^ s resignation 
was accepted. Mr. McGregor was a preacher of 
great earnestness and of more than ordinary power, 
— a man of deep and genuine piety, and greatly be- 
loved by his brethren. 

After a vacancy of nearly six years they called 
Rev. J. M. MacLeod, who was licensed on 5th Jan- 
uary and ordained and inducted on 9th November, 
1853. The charge then extended from Lot 11 in 
the West to Traveller's Rest, a distance of thirty- 
three miles. The two principal stations were Lots 



29 



History of Presbyterianism 



14 and 16. In each of these places there was a com- 
fortable church. In these two places, according to 
the custom of olden times, nothing less than two dis- 
courses with about fifteen minutes' intermission 
would satisfy the people ; and if a discourse did not 
occupy an hour in its delivery it was hardly worth 
going to hear. The other preaching stations were 
St. Eleanors, in the Court House; Summerside, or 
Green's Shore, as it was then called, and Traveller's 
Rest. On the east side of Grand river were Tyne 
Valley, Lot 11 and Egmont Bay. In order to give 
these stations as frequent supply as possible, the 
preacher, after giving two discourses of the ortho- 
dox length in the church at Lot 16, gave a third 
service at Summerside and a fourth in the Court 
House at St. Eleanors. On the west side of Grand 
River the services were the same as on the east, viz. : 
two sermons in the church near Port Hill, one at 
Tyne Valley and one at Tot 11 or at Egmont Bay. 
On every alternate Sabbath, Rev. R. S. Patterson 
preached at Summerside in the afternoon. At that 
time, 1854, there were only about one dozen dwell- 
ing houses in Summerside, and neither church nor 
schoolhouse. When the writer commenced holding 
services at Summerside a room in a private house 
about twelve feet square held all the church-going 
people in the place. Soon it was found necessary to 
move into a larger building, a new school house 
which had just been built; that becoming over- 
crowded, a hall was provided. In 1859 the Rev. Mr. 
Patterson and the writer purchased the site of the 



30 



On Prince Edward Island 



present church. About this time a call from New- 
port, Nova Scotia, which Mr. MacLeod accepted, 
left the congregation of Richmond Bay vacant. Dur- 
ing this vacancy, extending from June, 1859, to 
August, 1862, the congregation was divided into two 
charges, and on the last named date Rev. William 
R. France was ordained and inducted over Lot 16 
and Summerside. The West Side of Richmond Bay 
remained vacant until February, 1865, when Rev. J. 
D. Murray became the pastor. After the lapse of 
two years Mr. Murray's resignation was accepted, 
and Rev. Robert Cumming was settled in this field 
and continued to labor there with great acceptance 
and success until January, 1872, when he accepted a 
call to Knox church, New Glasgow, N. S. 

During Mr. France's pastorate in Summerside the 
new church was finished and filled, and the congre- 
gation in a healthy and prosperous condition, but 
Mr. France having accepted a call to another charge, 
Summerside became vacant. Presbyterianism from 
the first took the lead in Summerside and the blue 
banner still holds the foremost place. This may be 
accounted for partly by the fact that the surround- 
ing country of which Summerside is largely made 
up is mostly composed of Scotch Presbyterians ; and 
partly by the able, faithful and judicious minis- 
trations of Revs. W. R. France and Neil McKay, 
who labored, the former about ten, and the latter 
about thirteen, years in that congregation. So rap- 
idly did the cause in Summerside advance that at 
the time of Mr. France's translation to Mount Stew- 



3i 



History of Presbyteriantsm 



art, they, feeling able to support a minister alone, 
sought and obtained separation from Richmond Bay 
East, and secured the services of Rev. Neil McKay 
of St. David's church, St. John, N. B., who after 
thirteen years of successful labor accepted a call to 
St. John's church, Chatham, N. B. Rev. Mr. Mc- 
Kay was succeeded by Rev. P. Gerrior, whose resig- 
nation, after one year, was accepted. He was suc- 
ceeded by Rev. Mr. Dickie, whose pastorate ex- 
tended over a period of six years. Both as a pas- 
tor and as a preacher Mr. Dickie stood very high in 
the estimation of his people, and there was deep sor- 
row and regret when his resignation was accepted. 
Mr. Dickie went from Summerside to Windsor, 
Nova Scotia, where he still ministers to the large 
and intelligent congregation of St. John in that 
town. The next pastor of Summerside was Rev. 
Mr. Dill, who was succeeded by the present able and 
popular pastor, Rev. Dr. Smith. Lot 16, or Rich- 
mond Bay East, now thrown off by Summerside, 
was joined with Richmond Bay West in 1873 and 
formed into one congregation, of which Rev. Henry 
Crawford became the pastor in 1874. Mr. Craw- 
ford continued pastor of this extensive field until 
1881, when his resignation was accepted, and the 
congregation was again divided into two : Richmond 
Bay East and Richmond Bay West. Over the for- 
mer Rev. Archibald Beacon was settled in Decem- 
ber, 1886; and over the latter, Rev. Thomas Corbet, 
whose congregation was composed of Tyne Valley, 
Egmont Bay and Eot 11. This field prospered 



32 



On Prince Edward Island 



greatly during the ministry of Mr. Corbet, which 
lasted for seven years, when his resignation was ac- 
cepted on 26th March, 1893. After a vacancy of 
about two years Mr. Malcolm McKenzie succeeded 
Mr. Corbet in Tyne Valley. Mr. Brown's resigna- 
tion of Richmond Bay East was accepted in 1888; 
Mr. J. R. McKay was his successor. 

In 1850, Alberton, West Cape, Montrose and Tig- 
nish, indeed the whole of Prince county west of 
Lot 11, constituted one congregation and was un- 
der the charge of Rev. John C. Sinclair. Though 
the field was large the population was sparse, there 
being only fifty-seven families all told. Though 
Tignish was only twelve miles from the nearest 
church, viz., Alberton, or the Dock church, as it 
was then called, it took the people of that settlement 
three days to go to church and return home. They 
started on Saturday morning, and traveled around 
the shore until they came to Montrose River. Over 
this river they were paddled in a log canoe, their 
horses swimming after them. They then pursued 
their journey on to the Dock, where the old church 
stood. Here they spent their Sabbath and on Mon- 
day retraced their steps. The old church at the 
Dock was capable of containing about two hundred 
and that at West Cape about one hundred and fifty. 

This was the entire Protestant church accommo- 
dation for the whole western part of Prince county. 
The stipend paid at that time was £100, or $324, 
and was paid partly in cash and partly in produce. 
Mr. Sinclair's connection with this congregation ter- 



c 



33 



History of Presbyieriantsm 



minated in 1852, and in June of 1855 R- ev - Allan 
Fraser became their pastor. For ten years Mr. 
Fraser faithfully discharged the ministerial duties of 
this widely scattered field and was greatly beloved 
by his people. In 1865 R- ev - William Stewart took 
charge of the western section of the congregation, 
viz., West Cape, Campbellton and the Brae. Mr. 
Fraser's labors were now confined to Alberton and 
Tignish. At this time the country between Alber- 
ton and West and North Capes was almost an un- 
broken forest. But the land, being of a superior 
quality and easy to cultivate, and there being ample 
facilities for obtaining sea manure in the shape of 
mussel weed and sea weed, was rapidly taken up by 
farmers from Malpeque, New London and other 
parts of the island, who commenced the westerly 
movement which has been kept up to the present 
time and has helped to make this part of the island 
what it is. At the time of which we write, even the 
site on which the thriving town of Alberton now 
stands was a forest of tall, bare pine stumps and 
was designated by the euphonious name of "Stump 
Town." Besides the stumps, the town consisted of 
two houses, the occupants being the late Hon. Her- 
bert Bell and a Mr. Meggison. During Mr. Fraser's 
ministry the congregation grew rapidly in numbers, 
in wealth and in public enterprise. The forest yielded 
to the woodman's axe; comfortable dwellings and 
good school houses were erected ; a large and com- 
fortable church was also erected and the cause of 
temperance and religion were greatly advanced. But 



34 



On Prince Edward Island 



just in the midst of his usefulness Mr. Fraser was 
cut down by that fell disease, consumption, leaving 
a sorrowful congregation and a sad and bereaved 
family to mourn their loss. Two of Mr. Fraser's 
sons are Presbyterian ministers occupying promi- 
nent places in the church. 

After remaining vacant for about one year, Mr. 
Arthur F. Carr, M. A., was ordained and inducted 
as pastor in October, 1871. Under his minis- 
try the congregation continued to lengthen its cords 
and to strengthen its stakes to such an extent that 
besides the formation of a new congregation at West 
Cape, which took place during Mr. Fraser's min- 
istry, it was found necessary to organize Tignish, 
Montrose and Elmsdale into a third congregation, of 
which Rev. George Fisher became the popular and 
beloved pastor. Thus relieved of a part of his charge, 
Mr. Carr was enabled to concentrate his labors at 
Alberton and Bloomfield, and on to O'Leary Station. 
The growth of this field was such that Mr. Carr, 
anticipating the formation of a fourth congregation, 
secured, with the concurrence of Presbytery, the as- 
sistance of Mr. J. R. Coffin, a student, during the 
summer months, and during the next winter Mr. 
Carr's congregation was again divided and Bloom- 
field, O'Leary and the Brae organized into a new 
and self-sustaining congregation, guaranteeing to a 
pastor $750 a year and a manse. One month after 
the organization of the congregation they called Mr. 
J. R. Coffin, who was ordained and inducted as their 
pastor. So that thirty years previous to this date 



35 



History of Preshyteriantsm 



there was only one congregation where there are now 
four, each larger and contributing more for the sup- 
port and spread of the gospel, both at home and 
abroad, than the whole field did at that period. 
Where, thirty years ago, there were only two small 
unfinished churches capable of seating about three 
hundred and fifty people, there are now ten Presby- 
terian churches with a seating capacity of between 
three and four thousand. Where only a little over 
$300 per annum was raised, now there are about 
$3,000 raised for stipend and about $1,000 additional 
for the schemes of the church. 

Of West Cape, Campbellton and the Brae Rev. 
Mr. Stewart remained pastor for five years. He 
was succeeded by Rev. Charles Fraser, who was or- 
dained and inducted in June, 1891. For eleven 
years Mr. Fraser, with great diligence and a large 
measure of success, labored in this field. He was 
followed successively by Revs. A. B. MacLeod, 
Ewen Gillis and William MacLeod. 

Of Tignish, Montrose and Elmsdale Rev. George 
Fisher continued pastor until 1891, when he ac- 
cepted a call from Dalhousie, N. B. An excellent 
preacher, a zealous and faithful pastor, coupled with 
a life almost as near perfection as it is possible for 
mortals to attain, it is not surprising that he was 
greatly beloved by his people and his labors signally 
blessed by the Master. Mr. Fisher was succeeded 
by Rev. James Murray, formerly of New Bruns- 
wick, and he in turn by Rev. A. D. McDonald, B. L., 
the present pastor. 

36 



On Prince Edward Island 



There are few parts of the church where greater 
progress has been made than in the western part of 
Prince county. Too much credit can hardly be 
given to the talented and indefatigable pastor of Al- 
berton, Rev. A. F. Carr ; for to his faithful labor, his 
able administrative ability, and his great earnestness 
and power as a preacher must, under God, be at- 
tributed a large measure of the prosperity of our 
cause in the West. It is notably true that Mr. Carr 
and his fellow laborers in the West were surrounded 
by a band of intelligent, pious, devoted elders and 
Christian workers, who were doubtless a great com- 
fort and help to them in their work. Amongst these 
were Charles Craswell, a man of deep piety, of sound 
judgment and extensive general information; John 
Gordon, father of George N. and James D. Gordon, 
missionaries to the South Seas, who were both mar- 
tyred on the bloodstained island of Erromanga; 
Robert Gordon, father of Rev. Donald Gordon of 
Annapolis, N. S. ; James and John Forsyth, Hon. 
Herbert Bell, Messrs. Matthews, Wells, Larkins 
and Hon. Benjamin Rodgers, and many others, men 
of whom any congregation might be proud and most 
of whom have entered upon their reward. 

Before leaving this chapter it should be noted that 
Rev. Mr. Carr of Alberton, in the year 1890, ac- 
cepted a call to Campbellton, N. B., and was suc- 
ceeded in the pastorate of his first charge by Rev. 
J. K. Fraser, B. D., son of Rev. Allan Fraser, a 
former pastor of this congregation, and he in turn 
was succeeded by Rev. H. G. Gratz, the present pas- 



37 



History of Presbyterianism 



tor, while Mr. Fraser is the popular pastor of St. 
Stephen's church, St. John, N. B. 



38 



On Prince Edward Island 



CHAPTER V. 

NEW LONDON SOUTH AND GRANVILLE. 

The whole of New London North and South in 
the early settlement of this place worshipped in one 
building in connection with Presbyterian Church of 
Nova Scotia. Rev. Dr. McGregor visited this set- 
tlement in the year 1806, before there was any Pres- 
byterian minister on Prince Edward Island. On 
17th July in that year the Doctor preached in the 
house of Mr. Cozens on Gal. ii : 30. This was prob- 
ably the first sermon ever preached in New London. 
On his missionary tours to Prince Edward Island 
Mr. McGregor on two different occasions preached 
in this place. After Rev. John Keir's settlement in 
Malpeque, this place, together with Richmond Bay, 
Bedeque and Cavendish, came under his charge. 
Mr. Keir, with wonderful regularity, and with no 
small amount of hardship, continued to preach in 
New London every fourth Sabbath for several years. 
The roads at that early period in the history of the 
country were few and hard to travel. He mostly 
traveled on horseback, wending his way along the 
shore, swimming his horse across rivers and creeks, 
while he was paddled over in a canoe. In his spir- 
itual oversight of New London Mr. Keir was ably 
assisted by a staff of good and faithful elders, 
among whom, and deserving of special mention, 
were Captain William McKay, John McEwen and 



39 



History of Presbyterianism 



James Simpson. These good men. in the absence of 
a regular minister, conducted the Sabbath services 
themselves with much acceptance and profit to the 
people. Until 1816 all the services were conducted 
in private houses and in the schoolhouse. In that 
year the first church was built. It was a log church 
and stood on Yankee Hill, near the harbor. 

Rev. Hugh Dunbar was the first minister settled 
in this congregation. That event took place in 1826 
and in 1835 his resignation was accepted. About 
this time the population of New London was largely 
increased by the arrival of a large body of new set- 
tlers from the Highlands of Scotland, and the old 
log church was too small for their accommodation. 
The result was that two new churches were erected ; 
one on the north side, which is still standing, and is 
known as the "old church" (a fine new church hav- 
ing been erected a few years ago in Long River), 
and the other on the south side, called St. John's 
church. This church is also still standing, though 
unoccupied, a new church, large, comfortable and 
commodious, having lately been erected near by. 
The church on the north side still retained its con- 
nection with the Presbyterian Church of Nova Sco- 
tia, or the Antiburgher church, as it was called by 
some; while that on the south became connected 
with the established church of Scotland, and was 
formally opened in the year 1833 by Rev. John Mc- 
Lennan, the Kirk minister of Belfast, P. E. I. 
Though Mr. McLennan's residence in Belfast was 
nearly fifty miles distant from New London, he, 



40 



On Prince Edward Island 



with truly apostolic zeal, continued to supply them 
with preaching for about ten years, giving them, as 
a general rule, every fourth Sabbath. Considering 
the large and widely scattered field over which he 
was settled in Belfast, the task of supplying this dis- 
tant station so frequently, and for so long a time, 
must have been a very heavy drain on his energies, a 
drain which only a man of his grand physique could 
have endured. This extra labor was, on his part, 
largely a labor of love, his only tangible remunera- 
tion being the Sabbath collections, and it is probable 
that the coppersmith did him much harm in this 
department. Those still living who enjoyed Mr. 
McLennan's ministrations in New London church 
have the warmest recollections of his memory and 
speak of him as a most devoted pastor and as an 
able and eloquent preacher of the gospel. 

Once a year Mr. McLennan dispensed the sacra- 
ment of the Lord's Supper in New London. On 
these occasions the parents usually brought their 
children for baptism on the Monday after commun- 
ion, and it was no uncommon thing to see as many 
as thirty children baptized at one service. The elders 
who took part with Mr. McLennan in spiritual 
oversight of the congregation were William White- 
head, Alexander Sutherland, William Graham, An- 
gus Mclntyre and William McKay. The Mc- 
Kay here mentioned was the father of Dr. McKay, 
late of New London, to whom the writer is indebted 
for many of the facts of the early history of this 
congregation. Elder Graham's house was always a 



4i 



History of Presbyierianism 



welcome home for the minister. His father, Wil- 
liam Graham, Sr., deserves special mention. He was 
remarkable for his piety, his extensive acquaintance 
with the scriptures, his Christian deportment and his 
zeal for the advancement of God's cause. For 
thirty-six years he conducted with efficiency a Sab- 
bath school in which many of the young people not 
only received valuable religious instruction, but in 
which not a few were taught to read; this was, of 
course, before they had any day school. The Shorter 
Catechism and the Scriptures were the books used, 
and prizes were given to those scholars who could 
repeat the whole Catechism correctly and an addi- 
tional prize to those who had committed to memory 
the one hundred and nineteenth Psalm. Besides 
keeping up the Sabbath school, these pious and de- 
voted elders, in the absence of a minister, regularly 
kept up the worship of God on each Sabbath. As 
many of the people had only Gaelic, the services had 
to be conducted in both languages. 

At the time of the disruption in 1843 this congre- 
gation went over to the Free Church and was visited 
and ministered to by Rev. Mr. Mclntyre, Rev. Alex- 
ander Sutherland and others. About one year after 
the disruption, Mr. Murdoch McLeod, who had a 
short time before come out from Scotland, was ap- 
pointed by the Free Church committee to labor as a 
catechist within the bounds of the congregation. 
Mr. McLeod was a man of fair education and could 
speak fluently and correctly both in Gaelic and in 
English. He was a man of more than ordinary 



42 



On Prince Edward Island 



ability, of extensive biblical knowledge and an ear- 
nest Christian. He conducted Sabbath schools and 
prayer meetings in the different sections of the con- 
gregation and frequently preached the word with 
power and with acceptance to the people. He was 
abundant in labors, and if sometimes he did come 
into conflict with the church courts, he was influ- 
enced by his zeal for the good of his fellow-men 
rather than by the spirit of insubordination. He 
was highly esteemed as a man and as a Christian 
worker by all who knew him. In the year 1877 he 
entered into rest in the 80th year of his age, full of 
years and of honors. 

Rev. Alexander Sutherland, the first Free Church 
minister of this congregation, was settled over them 
in the year 1852 by the Free Church Presbytery of 
Pictou, a Presbytery of the Free Church not yet hav- 
ing been organized on the island. Mr. Sutherland's 
charge not only embraced New London, but also 
Strathalbyn, Brookfield and West River. The elders 
associated with him were Wm. Graham, A. Mc- 
Kenzie, Malcolm McLean, George McKay and Adam 
McKay. A congregation so extensive necessar- 
ily involved a vast amount of labor and exposure, 
yet Mr. Sutherland, with much Christian zeal, con- 
tinued for seven years to minister to the spiritual 
wants of this widely scattered flock. He spoke with 
equal facility in both Gaelic and English and was 
greatly beloved by his people, who ever found in him 
a wise counsellor and a kind friend. In 1859 Mr. 
Sutherland accepted a call from Earlton, N. S., 



43 



History of Presbyterianism 



which terminated his connection with New London. 
During Mr. Sutherland's ministry Granville, which 
now constitutes an important part of the New Lon- 
don congregation, was taken up and organized into 
a preaching station. This congregation, after Mr. 
Sutherland's removal, remained vacant for six years. 
In July, 1862, they called Rev. Alexander Ross of 
Pictou, but the call was declined. During this va- 
cancy they were supplied with religious ordinances 
by members of Presbytery, by probationers and by 
catechists. The faithful band of elders already 
named also did good work in the congregation, 
keeping in operation Sabbath schools, prayer meet- 
ings, and, in the absence of a minister, conducting 
Sabbath services, and generally " watching for souls 
as those who must give account." The Granville 
section at the same time enjoyed the watchful care 
and pious teaching of that godly and devoted elder, 
Hector Falconer, who, a few years ago, entered into 
the rest that remaineth for the people of God. 

After a long vacancy, Rev. D. McDougall was in- 
ducted as pastor of New London on 15th November, 
1865. Ere this Strathalbyn and Brookfield had been 
disjoined from New London, so that Mr. McDou- 
gall's labors were confined to New London South, 
or Clifton, as it is now called, and Granville. After 
laboring in this field for about two years he tendered 
his resignation, which was accepted. In December, 
1867, an arrangement was made whereby New Lon- 
don South obtained a part of the services of Rev. Al- 
exander Cameron of New London North and Sum- 



44 



On Prince Edward Island 



merfield. This arrangement continued until Janu- 
ary 2nd, 1873, when Mr. John Murray was ordained 
and inducted into the pastoral charge of New Lon- 
don South and Granville. In the prime of life and 
endowed with much of the spirit of the Master, Mr. 
Murray entered upon the work of the congregation 
with great zeal, and his labors, especially among the 
young, were greatly blessed. During his ministry 
there was quite a revival of religion, and many were 
added to the church. After a most successful pastor- 
ate of three years, Mr. Murray accepted a call to 
Sydney, Cape Breton, on 17th November, 1875, and 
was accordingly loosed from his charge and trans- 
ferred thither by Presbytery. 

Both North and South New London, being now 
vacant, were reunited, and Rev. Isaac Murray, D. 
D., having accepted a call to the united church, was, 
on nth July, 1877, inducted as pastor of that charge 
with $1,000 per annum and the free use of a manse 
and glebe. Dr. Murray's pastorate lasted for only 
about one year, he having accepted a call from the 
Prince Street Presbyterian church, Charlottetown, 
on 26th September, 1878. After Dr. Murray's trans- 
lation, New London North and Summerfield were 
disjoined from Clifton and Granville and were 
placed in charge of Rev. W. A. Mason, B. A., who 
for several years labored amongst them with dili- 
gence and with a fair share of success, but event- 
ually, with the view of taking a post-graduate course 
in Princeton Seminary resigned his charge of New 
London. 



45 



History of Presbyteriantsm 



Clifton and Granville remained vacant for more 
than three years. During that time they called Rev. 
John McMillan of Mount Forest, Rev. George Mc- 
Millan, B. A., and Rev. John McLeod of Strathal- 
byn, but did not succeed in obtaining a minister until 
May 29th, 1882, when Rev. Alexander Sterling of 
Scotsburn, N. S., their present able and devoted 
pastor, accepted a call and was inducted into the 
pastoral charge of the congregation. Mr. Sterling 
was the first minister without Gaelic settled in this 
charge. There are only a few old people, principally 
at Granville, with whom Gaelic is a necessity. The 
young people, even in Gaelic homes, all speak Eng- 
lish. When the present generation passes away the 
necessity of preaching in that language will pass 
away with it. The Gaelic speaking people of Gran- 
ville were well cared for by the late Mr. Hector Fal- 
coner. Scarcely did a Sabbath pass for many years 
that this good man did not meet with the congrega- 
tion and conduct religious services with them in 
Gaelic. He also conducted week day meetings and 
visited, read and prayed with the sick in Gaelic. 
Such elders are a great help and blessing alike to the 
minister and to the congregation. He passed away 
quietly on the 15th September, in the 85th year of 
his age. His place in Granville is well filled by 
Messrs. McLeod and McMillan, members of Rev. 
Mr. Sterling's session. The pastor, Mr. Sterling, 
though advanced in years, is still abundant in labors, 
which are not confined to his own congregation. His 
services are eagerly sought in all parts of the island 

46 



On Prince Edward Island 



and have been greatly blessed in not a few congre- 
gations, in the good providence of God, by large 
additions to their communion rolls. 

In October, 1892, Summerfield was joined to the 
congregation of Clifton and Granville, and at the 
same time Stanley was disjoined from Clifton and 
united with Cavendish and thus came under the 
pastoral care of Rev. W. P. Archibald, M. A. 



47 



History of Presbyterianism 



CHAPTER VI. 

STRATHAI3YN. 

The first settlement of this extensive and interest- 
ing section of country was commenced in the Spring 
of 1830 by about twenty Highland Presbyterian 
families, principally from the Isle of Skye, who set- 
tled at Springton, Lot 67. After each family had 
cleared a small patch of land, in which they planted 
potatoes and other vegetables, they erected such 
houses as their circumstances would permit to shield 
them from the much dreaded approaching winter. 
The next great care was to provide for the intellec- 
tual culture of their children. At the opening of the 
following spring by united effort they erected a snug 
log schoolhouse and secured the services of Mr. Al- 
exander McLeod — Alister Beag — who had just ar- 
rived from Scotland, as their first teacher. At the 
date of writing Mr. McLeod still lives and is re- 
spected by old and young as the father of education 
in that district. 

These early settlers had to contend with many of 
the hardships and privations incident to pioneer life. 
One of their great difficulties was the want of roads 
on which to convey their necessary supplies. Shortly 
afterwards the Anderson road was opened up. 
Their nearest neighbors were a few settlers along 
the banks of the North River on the one hand, and 
a few scattered settlers along the Malpeque road on 

48 



On Prince Edward Island 



the other hand. They were obliged to carry their 
scanty supplies on paths marked out by the blaze of 
the woodman's axe through a dense and unbroken 
forest, for a distance of ten or twelve miles. 

One of these early settlers, Mr. James Nicholson, 
of pious memory, a devoted and cherished friend of 
the renowned Highland divine, Rev. Dr. Roderick 
McLeod of Snizord, Skye, was the first to light the 
torch of the gospel in this new settlement, and he 
continued to hold it aloft for the guidance of his fel- 
low-settlers for nine long years. At first he com- 
menced to hold prayer meetings in his own house 
every Sabbath, until the schoolhouse was built, in 
which afterwards the Sabbath services were held. 
His congregation was not large but his faith was 
strong and never wavered. 

In the years 1839 and 1840 one hundred families 
arrived from Scotland and settled in Hartsville, 
Rose Valley, Darlington, Hopedale, Hazel Grove 
and Junction Road. Among these were many men 
of deep piety, notably the late Alexander McLeod, 
catechist of Hartsville, Murdoch Buchannan and Al- 
lan McSwain, the latter of whom until quite lately 
was a ruling elder in the congregation and a veri- 
table father in Israel. These men at once rallied 
around the grand standard so long held aloft by Mr. 
James Nicholson. Mr. A. McLeod, the catechist, 
being a powerful Gaelic speaker, and like Apollos, 
"mighty in the Scriptures," attracted such crowds 
that they could not find standing room in the school- 
house, and during the summer months they were 



D 



49 



History of Presbytertanism 



compelled to worship in the open air, until a larger 
and more commodious schoolhouse was built. Dur- 
ing the following few years these good men were 
ably assisted in developing the spiritual life of the 
new congregation by the late Mr. John McNeill, 
then of Bannockburn, and the late Mr. Murdoch 
McLeod ( Beag) of New London. The former, being 
an able expounder of the Scriptures both in English 
and in Gaelic, made a lasting impression for good on 
the minds of many of his hearers, and the latter acted 
as a catechist in the congregation during the win- 
ter months. He (Mr. M. McLeod) was a truly elo- 
quent preacher of righteousness, and for hours held 
his audience spellbound as he expounded the great 
plan of Salvation, man's lost and helpless condition, 
and the love of God in giving his only begotten Son 
as a sacrifice to save the perishing and rebellious 
race of man. In expounding the questions of the 
Shorter Cathechism and the Confession of Faith he 
had no compeer in those days. It was under his 
faithful labors that the first revival of religion took 
place in the congregation, and to this day there 
are many who look back to him as their spiritual 
father. 

Though then there was no preaching by regu- 
larly ordained ministers, these good men held quar- 
terly meetings — comneadh feast — which were at- 
tended by scores of pious men from Valleyfield, New 
London and other Highland settlements. These 
meetings lasted for four or five days and were al- 
ways looked forward to with peculiar interest. The 



50 



On Prince Edward Island 



time was occupied with prayer, praise and exhorta- 
tion. On Thursday, which was strictly observed as 
a day of fasting and humiliation, a scriptural ques- 
tion was proposed by one of those present, intended 
to bring out the true features of a real Christian, in 
contrast with those of the hypocrite. The question 
would then be examined by those present in every 
conceivable light, and the poor, deluded, pitiful 
hypocrite was put through such a severe ordeal that 
he was left speechless and self-convicted. Those 
meetings, together with the regular monthly congre- 
gational prayer meetings, were very beneficial to the 
people, and served to hold them together until the 
time to favor Zion should come, when God would 
send them a pastor after his own heart, to go in and 
out amongst them and break unto them the bread of 
life — a time for which the people prayed earnestly 
and waited patiently. 

The first church, a large and comfortable build- 
ing, capable of seating six hundred people, was 
erected in the year 1845. After it was opened they 
were visited occasionally by ministers from the Free 
Church of Scotland. The first minister who preached 
in the new church was Rev. John Stewart of New 
Glasgow, N. S. After him came Rev. Messrs. Mc- 
Millan and McConnachie from Scotland. The sac- 
rament of the Lord's Supper was first dispensed in 
Strathalbyn by Rev. Alexander Farquharson of 
Middle River, Cape Breton, in the year 1847, and it 
was truly a time of refreshing from the presence of 
the Lord. On Monday morning after Communion 



5i 



History of Presbyterianism 



Sabbath, Mr. Farquharson baptized seventy chil- 
dren. 

In the year 1849 tne ^ ate ^ ev - Alexander Mcln- 
tyre, an excellent young man sent out by the Free 
Church of Scotland, was settled between Valley- 
field, Strathalbyn and New London. After laboring 
in this extensive field for two years as a missionary 
he removed to Australia, where he continued to 
labor until his death, which took place several years 
ago in the town of Ballarat. In the year 1852 Rev. 
Alexander Sutherland was ordained and inducted 
into the pastoral charge of New London South and 
Strathalbyn. He was the first minister regularly 
settled over this charge, and after a pastorate of 
seven years he accepted a call to a congregation in 
Nova Scotia, Scotsburn and Salt Springs, and sub- 
sequently accepted a call to Knox church, Ripley, 
where he labored until a short time before his death, 
which occurred a few years ago at the advanced age 
of 81 years. 

Rev. Donald Morrison, in the year i860, was in- 
ducted as pastor of Strathalbyn. From the very out- 
set of his short pastorate, apart from his faithful 
preaching of the word of life, his meek, humble, 
pious walk and conversation so enlisted the hearts 
and sympathies of the people that they revered and 
loved him as a faithful friend and pastor. His kind 
and Christian deportment was such that even little 
children hailed his presence with delight. He did 
more to advance the interests of the young than any 
other man. 



52 



On Prince Edward Island 



The first year after his induction a fine manse and 
barn were erected on a glebe of about sixty acres of 
excellent land in Springton. While Mr. Morrison 
occupied the manse it was always open to all classes 
of his congregation, especially to the young. The 
congregation, warmly attached to their young min- 
ister, looked forward to a long and prosperous set- 
tlement. But alas ! their hopes were to be disap- 
pointed. In early life Mr. Morrison felt a deep in- 
terest in foreign missions, and cherished the hope 
that he might be sent to carry the message of salva- 
tion to the perishing heathen. In the year 1862, in 
answer to an urgent call for more laborers in the 
New Hebrides Islands, Rev. Mr. Morrison offered 
his services to the Foreign Mission Committee as a 
missionary to the island of Efate. The offer was 
accepted and Mr. Morrison's connection with the 
congregation of Strathalbyn was dissolved in March 
of the same year, amid the tears and regrets of a 
most warmly attached people. He reached his dis- 
tant destination in safety, entered with zeal upon his 
work and for six years labored with great success, 
when consumption, to which he was constitutionally 
predisposed, terminated his days and his labors 
amongst the natives of Efate. He left a widow and 
two children to mourn their loss. Mrs. Morrison 
lived only two years after the death of her husband. 

During the summer of 1863 Strathalbyn was sup- 
plied by Rev. D. McDougall, and in the autumn of 
the same year Rev. Alexander Campbell of St. 
Mary's, N. S., was inducted pastor of this congrega- 



53 



History of Presbyteriantsm 



tion. Mr. Campbell's pastorate in this place extended 
over a period of fifteen years. He was an ear- 
nest preacher of the gospel, "not needing to be 
ashamed," rightly dividing the word of truth. As a 
pastor he was diligent and faithful, visiting from 
house to house, and feeding the flock as a good un- 
der shepherd. Mr. Campbell, feeling the necessity 
of having the Gaelic to minister successfully to his 
people, by diligent study in a few years became 
quite proficient in that language. His English also 
was good. In 1878 he was compelled through fail- 
ing health to resign his charge of the congregation 
of Strathalbyn. During his ministry a new church 
was built in Rose Valley ; henceforth the minister 
divided his time equally between Strathalbyn and 
Rose Valley. 

Rev. John McLeod, late from Scotland, succeeded 
Mr. Campbell. He was inducted on 30th Au- 
gust, 1 88 1. About three years ago the eastern sec- 
tion of the congregation erected a very handsome 
church in Hartsville, which is an ornament to the 
place and reflects much credit on the enterprise and 
public spirit of the people of this place. We must 
not fail to note that from 1835 until his death the 
late Rev. Donald McDonald occasionally visited and 
preached in this settlement, his followers having 
erected a church for their own accommodation. Mr. 
McDonald was what might be called an Independent 
Presbyterian. He had a large following scattered 
over a great part of the island, and though in prin- 
ciple they are thoroughly Presbyterian they have 



54 



On Prince Edward Island 



never, to this day, sought connection with any 
branch of the Presbyterian Church. Mr. McDon- 
ald was a powerful preacher and was the means of 
doing much good throughout the island. After the 
death of this truly great though in some respects 
peculiar man his little band of faithful followers in 
Strathalbyn disbanded and are now happily united 
with the Presbyterian congregation of that place. In 
1889 Rev. John McLeod resigned his charge of the 
congregation of Strathalbyn and returned to Scot- 
land. He was succeeded by Rev. Malcolm Camp- 
bell, whose induction took place on 20th March, 
1895. For nearly eight years Mr. Campbell, with 
characteristic fidelity, discharged the duties of pastor 
in this congregation, when his resignation was ac- 
cepted. 



55 



History of Presbyiertanism 



CHAPTER VII. 

COVE HEAD, ST. PETERS AND BAY FORTUNE. 

These three places originally constituted one con- 
gregation. They are amongst the oldest settlements 
on the island. 

They were settled more than a century ago by 
some immigrants who came from Perthshire, Scot- 
land. About the same time one Captain McDonald 
brought out a considerable number of Highland 
Catholics, who took up land in Tracadie, a settle- 
ment adjoining Cove Head on the east. As stated 
elsewhere, the island was originally settled by the 
French, many of whose descendants still remain on 
it. In 1758 it fell into the hands of the British. For 
twelve years it continued under the government of 
Nova Scotia. The island obtained a government of 
its own in 1770. The early settlers could not obtain 
a freehold title to their farms, the Home Govern- 
ment having granted nearly the whole island to offi- 
cers of the army and navy, who claimed that they 
were entitled to the grant for service rendered the 
country; so that the farmers were obliged to be- 
come tenants, on terms that were oppressive and 
which in a high degree retarded the prosperity of 
the province. The hardships and privations endured 
by many are almost incredible. It is a source of 
thankfulness that the days of landlordism, which 
have proved a curse wherever they have existed, 

56 



On Prince Edward Island 



have passed away and that through arrangements 
made by the local government with the landlords 
the tillers of the soil are now the owners of their 
farms or may be so. 

The first Protestant minister settled on Prince Ed- 
ward Island was the Rev. Theophilus Des Brisay of 
the Episcopal Church. He resided in Cove Head 
and rode into Charlottetown every Sabbath morning 
to preach. He arrived on the island in the year 1775 
and officiated as rector of the Episcopal church in 
Charlottetown from that date till his death, which 
took place on 4th March, 1823. He was descended 
from the exiled Huguenots of France, and was orig- 
inally a Presbyterian. As a preacher he was thor- 
oughly Calvinistic, of liberal mind and kindly dispo- 
sition. Before there were any other ministers on the 
island he baptized the children of the Presbyteri- 
ans — indeed, the children of Protestants and Cath- 
olics alike. Bishop McEchern of the Roman Cath- 
olic Church was the next settled minister. He is 
said to have been a man of truly Catholic spirits, and 
like Parson Des Brisay, to have been respected and 
beloved by all. Not a few of the Presbyterians and 
other Protestant parents received baptism for their 
children at the hands of the good bishop. 

Rev. James McGregor was the first Presbyterian 
minister who visited and preached in Cove Head. 
On his first visit, which took place in 179 1, he spent 
two weeks in St. Peters and two in Cove Head. On 
landing in Charlottetown he hired a horse and rode 
out to Cove Head, a distance of about fifteen miles. 



57 



History of Presbyteriantsm 



At this date this was the only road on Prince Ed- 
ward Island. When near the end of the road he 
called at a house to enquire the way to Mr. John 
Millar's, the great-grandfather of Mr. Lemuel Mil- 
lar, for many years the efficient principal of West 
Kent school, Charlottetown. On entering the 
house he was surprised to see the interior so com- 
fortable, and still more so to see a large, well selected 
library. He was delighted to find that his host 
was none other than the Rev. Theo. Des Brisay. 
This was the beginning of a friendship that lasted 
through life. Mr. McGregor was then conducted by 
the good rector to his friend's house and was thus 
introduced: "Mr. Millar, I have brought you what 
you have been long wishing for, a Presbyterian min- 
ister, and I hope he will do you much good." Mr. 
Millar was a man of great intelligence, a pious and 
devoted Christian and a zealous worker in the Mas- 
ter's service. Associated with him in church work at 
that time, and shortly after, were David Lawson, 
William Lawson, James Lawson, elder, Robert Auld 
and John Auld, elder, Duncan McCallum and his 
sons James and Neil, James, Charles and Peter 
Gregor, and John Douglas, elders, and many others. 
Most of these families came to the island in 1770, 
when there were only about one hundred and fifty 
families in the province altogether. The pious and 
intelligent men above named, when there was no set- 
tled minister in the place, met with the people on 
the Sabbath and conducted religious services, visited 
the sick and otherwise made themselves useful, and 

58 



On Prince Edward Island 



to this day their descendants are amongst the most 
active, intelligent, prosperous and useful members of 
the Presbyterian church in the province. In these 
early times there was almost always some one family 
whose house was the home of the traveling minister. 
It happened in this community that the family who 
entertained the minister was the most prosperous 
in the place ; whereupon one of the good men named 
above, who was thought to be a little fond of this 
world, said one day to his spouse, "Mary, I think we 
had better throw open oo'r hame to the menister, for 
ai' sine oo'r neehbor Jeams has keepit them a' things 
hae gone wee'l wi' him." 

Dr. McGregor's second visit to Cove Head was in 
1802 and his next in 1806. On this occasion he 
preached on Saturday, 12th, Sabbath, 13th, and 
Tuesday, 15th July, seven sermons on Rom. v: 1-12, 
and Eph. ii : 10. 

During the same year Rev. Peter Gordon, the first 
Presbyterian minister settled on the island, was or- 
dained and inducted into the pastoral charge of 
Cove Head, St. Peters and Bay Fortune. His pas- 
torate extended over only three years. He was natu- 
rally of a delicate constitution and, inheriting the 
germs of consumption, the toil and exposure in- 
volved in performing the pastoral work of so exten- 
sive a charge soon developed that disease and termi- 
nated his useful life. He died in April, 1809. He 
had exchanged pulpits with Rev. Dr. Keir of Prince- 
town, and on his way home, feeling unwell, he called 
at the house of Mr. James McCallum, and there, 



59 



History of Presbyterianism 



after a short illness, passed gently into the rest of the 
beloved. He left a widow and two small children to 
the care of Him who hath said, "I will be a husband 
to the widow and a father to the fatherless." Mr. 
Gordon was succeeded in this field by Rev. Mr. Pid- 
geon, who had been sent out by the London Mission- 
ary Society, and was, on application, received by 
the Presbytery and inducted as pastor of this large 
congregation in the spring of 1812. The induction 
services were performed by Rev. John Keir and 
Rev. James McGregor. Mr. Pidgeon ministered to 
this flock until about the year 1820, when circum- 
stances had rendered his resignation advisable. The 
next minister placed over this congregation was 
Rev. Robert Douglas, whose induction took place 
in October, 1821. On this occasion the first Presby- 
tery of Prince Edward Island was constituted, ac- 
cording to a Deed of Synod. There were present at 
this first meeting of Presbytery Rev. John Keir, 
moderator, Rev. Robert Douglas, clerk, and Rev. 
William McGregor, minister, and Mr. Edward 
Ramsay, ruling elder, from Princetown. Mr. Doug- 
las discharged the duties of this geographically 
large congregation until 5th July, 1843, at which 
time it was deemed wise to divide the congregation 
into two — West St. Peters and Cove Head forming 
one, and East St. Peters and Bay Fortune the other. 
Of the latter charge Rev. Robert Douglas remained 
pastor until the time of his death, which took place 
in October, 1845. Mr. Douglas was an able, fearless 
and faithful preacher of the gospel, a kind and pains- 

60 



On Prince Edward Island 



taking pastor and an indefatigable worker. Though 
he had for the lack of good roads to travel along 
shores, to cross creeks and rivers, and in the win- 
ter on different occasions to get help to dig his horse 
out of snow-drifts and to drag him out of the water 
into which he had plunged through broken ice, yet 
he was seldom known to fail in fulfilling an appoint- 
ment. The following extract from a minute placed 
on the Records of Presbytery at the time of his 
death shows the estimation in which he was held by 
his brethren, viz. : "The Presbytery record their 
deep sense of the loss sustained in the death of Rev. 
Robert Douglas, as a faithful, unwearied and perse- 
vering laborer in the Lord's vineyard, as a brother 
with whom their intercourse had ever been both 
pleasant and profitable, as a true friend, and as a 
disciple of the Saviour, distinguished by sincere and 
unaffected piety and great Christian simplicity and 
humility." 

Cove Head and West St. Peters, after being dis- 
joined from East St. Peter's and Bay Fortune, called 
Rev. John Cameron, now of Bridgewater, N. S., on 
November 8th, 1843. This call was declined. On 
October 30th, 1844, they called Rev. James Byers of 
Clifton, N. S. This call was also declined. The next 
minister called was Rev. James Allan, who had just 
arrived from Scotland. He was ordained and in- 
ducted on 1st July, 1846. The call was signed 
by one hundred and seventy-six members and ad- 
herents and the stipend guaranteed was one 
hundred and twenty pounds. So rapid was the 

61 



History of Presbyteriantsm 



growth of this congregation under Mr. Allan that on 
28th July, 1852, the Presbytery deemed it advisable 
to disjoin West St. Peters from Cove Head, which 
they accordingly did, leaving Mr. Allan in charge of 
the latter place. At that time nearly the whole pop- 
ulation of Stanhope, Cove Head and Brockley Point 
was Presbyterian. But of late years a stream of 
Presbyterian emigrants to other parts has been flow- 
ing out, and their places have been taken up by set- 
tlers of different ecclesiastical connections, so that 
the cause in Cove Head has not prospered as in some 
other places. But as might naturally be expected 
from the sound and highly intellectual character of 
Rev. Mr. Allan's pulpit teaching, the Presbyterians 
of Cove Head and adjacent settlements who enjoyed 
his ministrations are amongst the most intelligent 
and best informed to be found in the province. After 
a pastorate of forty-four years Rev. James Allan, 
on 1 2th November, 1890, tendered his resignation, 
which was accepted. A few years after the dissolu- 
tion of the pastoral tie Mr. Allan, after nearly half 
a century of faithful and successful service, at peace 
with God and with all mankind, entered upon the re- 
ward of the just. Rev. Mr. Allan was succeeded by 
Mr. George B. McLeod, who was ordained and in- 
ducted on 8th September, 1891. Mr. McLeod con- 
tinued to minister to this congregation with ability 
and success until July 27th, 1894, when his resigna- 
tion was accepted. Mr. McLeod was succeeded by 
Rev. Jacob Lay ton in 1897, and by Rev. William 
Spencer, B. A., in the year 1901. 

62 



On Prince Edward Island 



CHAPTER VIII. 

bT. PETERS, BAY FORTUNE AND SOURIS. 

The first settlers of St. Peters were a number of 
emigrants who came from Perthshire, Scotland, in 
the year 1774. After them came a number from 
Dumfriesshire and settled here and in Cove Head. 
Rev. Dr. McGregor of Pictou, N. S., visited this 
place in 1791 and again in 1806, spent two weeks, 
preached several times and visited as many families 
as he could overtake. As stated in the preceding 
chapter, the first settled minister in St. Peters was 
Rev. Peter Gordon, who after a brief pastorate of 
three years died in April, 1809. He was followed 
by Rev. Mr. Pidgeon, whose connection with the 
congregation terminated in 1820. From 1821 until 
1846 Rev. Robert Douglas was the esteemed pastor. 
In 1825 East and West St. Peters and Bay Fortune 
were united. At this date there was only one dwell- 
ing house in what is now the thriving little town of 
Mount Stewart, though there was a good deal of 
shipbuilding carried on in that place ; and the writer 
remembers, when a student, preaching in the cook 
house of Mr. Kemble Coffin in 1852. In July of the 
same year the united congregation called Mr. Henry 
Crawford, a licentiate of the Presbyteerian church in 
Nova Scotia ; but he, having to take another term at 
the Theological Hall, was not ordained and inducted 
until 18th October, 1853. Mr. Crawford entered 

63 



History of Presbytertantsm 



upon the ministerial duties of this large and interest- 
ing field with great energy; and it may be said of 
him that during the whole period of his ministry he 
was abundant in labors. Nor were his labors in 
vain ; for what was one congregation at the time of 
his induction now constitutes three good, self-sus- 
taining congregations, each of which raises more 
for the support of the gospel at home and for the 
schemes of the church than the whole field was able 
to do at that time. 

In the year 1855, nearly 50 years ago, the Presby- 
tery of Prince Edward Island, at a meeting held in 
Springfield, Prince county, passed the following res- 
olution in favor of a prohibitory liquor law, viz. : 
"That whereas intemperance is a great evil, which 
can never be removed or effectually resisted while 
the traffic in intoxicating drinks is continued, it be- 
ing necessary to remove the cause in order to re- 
move the effect, therefore, resolved, That the mem- 
bers of this Presbytery, as lovers of their country 
and of their race, and as office bearers of the church, 
cannot but feel a lively interest in the progress of 
the temperance reform, especially in recent legisla- 
tion in several of the States of the American Union, 
entirely prohibiting the traffic in all intoxicating 
beverages; and as such laws, in our opinion, can 
interfere with the rights of no man, since no man 
can have rights inconsistent with the public good, or 
at war with the welfare of the community, we there- 
fore shall exert our influence, and do earnestly rec- 
ommend to the congregations under our inspection 

64 



On Prince Edward Island 



and to all others to persevere in vigorous and well 
directed efforts until a law shall be enacted in this 
island prohibiting a traffic which is the cause of 
much of the wretchedness and misery, pauperism, 
crime and ruin to the souls and bodies of men, a 
traffic with which the country has been so long af- 
flicted." This resolution was moved by Rev. Dr. 
Keir, seconded by Rev. Dr. Murray and unani- 
mously carried, and by order engrossed on the Rec- 
ords of Presbytery. 

In March, 1858, Bay Fortune and Souris were 
separated from East and West St. Peters and or- 
ganized into a distinct charge, Rev. Mr. Crawford 
remaining pastor of East and West St. Peters. On 
7th June, 1859, West St. Peters and Mount Stewart 
were disjoined from East St. Peters and formed 
into a new congregation. Mr. Crawford's labors 
were now entirely confined to East St. Peters, 
where he continued to labor with great diligence 
until 1874, when he accepted a call to the congrega- 
tion of Richmond Bay. 

The new congregation of Mount Stewart and 
West St. Peters in 1862 called Rev. Alexander Fal- 
coner, now of Pictou. Two years later they ex- 
tended a call to Rev. C. B. Pitblado, D. D., now of 
Winnipeg, Man. Both of these calls were declined. 
In the following year Mr. D. W. Cameron, having 
accepted a call, was ordained and inducted into the 
pastoral charge of this congregation on November 
22nd, where he remained for three years, when his 
resignation was accepted. 

E 65 



History of Presbyterianism 



On September 7th, 1871, Rev. William R. Frame, 
having accepted a call to this congregation, was in- 
ducted as their pastor. Those who took part in the 
induction services were as follows: Rev. J. M. 
McLeod preached, Rev. James Allan addressed the 
minister and Rev. Isaac Murray, D. D., addressed 
the congregation. Rev. Mr. Frame remained pastor 
of this congregation until 17th March, 1885, when, 
on account of failing health, he tendered his resig- 
nation, which was accepted by Presbytery. The fol- 
lowing extract from the Presbytery Records shows 
the high estimation in which Mr. Frame was held by 
his brethren: 

"It affords Presbytery much pleasure to bear tes- 
timony to the high character which their brother, 
Rev. W. R. Frame, sustains, as an able and evangel- 
ical preacher ; to the kind, faithful and conscientious 
character of his pastoral labors, and that as a mem- 
ber of Presbytery he ever displayed sound judgment, 
a thorough acquaintance with the laws of the church 
and a readiness to take his full share of the work of 
the church, etc." Though Mr. Frame's resignation 
was accepted, he was still a member of Presbytery, 
by consent of the General Assembly, who allowed 
his name to remain on the roll of Presbytery. When 
his health permitted he preached in vacant charges, 
but the greater part of his time was now taken up 
with the management of a weekly Protestant paper 
called the Guardian. For several years, with great 
ability, Mr. Frame edited the Guardian newspaper. 
As a writer he had not his superior on the editorial 

66 



On Prince Echvarcf Island 



staff of the province, and had he been spared would 
have held a high position amongst the newspaper 
men of the Dominion ; but in less tban three years 
after he assumed the management of the Guardian 
his useful life was terminated by that insidious dis- 
ease, consumption. 

Rev. A. B. McLeod was the next minister of 
Mount Stewart and West St. Peters. He was in- 
ducted on the 20th May, 1886. Mr. McLeod's 
labors were highly appreciated and the good work 
progressed favorably under his able ministrations; 
but having accepted a call to Nova Scotia, his con- 
nection with Mount Stewart was severed by Pres- 
bytery on 20th October, 1892. 

The congregation of East St. Peters, after Mr. 
Crawford's removal to Richmond Bay, remained 
vacant for about two years, when on 5th July, 1876, 
Rev. S. C. Gunn was settled over them. Mr. Gunn's 
pastorate in this congregation was marked by steady 
progress and continued for a little over seven years, 
when he accepted a call to Springfield, Nova Scotia, 
on 27th March, 1883. Mr. Gunn proved himself to 
be an able and successful minister, not needing to be 
ashamed, and was greatly beloved by his congrega- 
tion. From Springfield, N. S., Mr. Gunn was called 
to a large and interesting congregation, principally 
composed of Highlanders and Provincialists, in the 
city of Boston. Mr. Gunn has the prayers and good 
wishes of numerous friends in the Maritime Prov- 
inces for his success in the good work of gathering 
together and ministering to the spiritual necessities 

67 



History of Presbytertanism 



of his and their countrymen in the home of their 
adoption. Young men and women going from pious 
homes in the East will always find a safe place of 
refuge in the Scotch church of Boston, and kind 
friends in the faithful pastor and his amiable part- 
ner. 

On 16th March, 1886, Mr. J. W. McKenzie, B. 
A., the present pastor, was ordained and inducted 
over the congregation of East St. Peters. Since Mr. 
McKenzie's settlement in St. Peters, two new 
churches have been erected, one at the head of the 
bay and the other between the Morell and Marie 
rivers. Both churches are finished and free of debt. 
Mr. McKenzie is a native of Prince Edward, a grad- 
uate of the Presbyterian College at Montreal, a 
young man of superior ability, and deservedly 
popular. 

Bay Fortune, Souris and Grand River having 
been disjoined from East St. Peters in October, 

1872, and declared a separate charge, called Rev. J. 
G. .Cameron of Tryon and Bonshaw. He was in- 
ducted into this new congregation on 19th March, 

1873. Since Mr. Cameron took charge of this con- 
gregation it has risen from the status of a supple- 
mented charge to that of a self-sustaining one, pay- 
ing the minister a salary of $800. In addition to 
this they also contribute largely to the schemes of 
the church. They have also, within the same time, 
erected three new churches, and to the credit of pas- 
tor and people these churches are all free of debt, 
and Sabbath after Sabbath are filled with intelligent 

68 



On Prince Edward Island 



and appreciative congregations. Mr. Cameron was 
a faithful preacher of the gospel, a wise counsellor, 
a laborious and painstaking pastor and always held 
a warm place in the affections of his people. His 
resignation of this charge having been accepted by 
Presbytery, Mr. Cameron was next called and set- 
tled at Murray Harbor, where, after a short pastor- 
ate, he was taken suddenly ill, and after a brief pe- 
riod of intense suffering he fell asleep in Jesus. 



69 



History of Presbyieriantsm 



CHAPTER IX. 

ST. PETERS AND BRACKXEY POINT ROADS. 

This congregation originally formed a part of St. 
James' church, Charlottetown. The St. Peters 
Road church is about six miles, and that of Brackley 
Point Road about nine miles from Charlottetown. 
The St. Peters Road section of this congregation 
lies along the west bank of the Hilleborough river, 
up which the tide flows about twenty miles. The 
scenery along its banks is rich and beautiful. Its 
edges are fringed with marsh grass and a continua- 
tion of fertile and well cultivated farms range along 
its banks, which are adorned with beautiful groves 
of beech, birch, maple and fir. The houses are neat 
and present an air of comfort and taste. The people 
are intelligent and industrious, all in comfortable 
circumstances, and some of them amongst the 
wealthiest farmers in the county. The first settlers 
in this part of the island came from Perthshire in 
the year 1775. At this date the only road on the 
island was through this district, from Charlottetown 
to Cove Head. Leading to other settlements there 
was nothing more than what is called a blaze, i. e., 
a chip taken from the side of a tree, and in some 
cases the traveller had not even that to guide him. 
The mode of travel was along the banks of the river 
and the sea shore; and the number of deep creeks 
and inlets which abound on Prince Edward Island 



70 



On Prince Edward Island 



made this mode of travel peculiarly difficult. At this 
period the Rev. Mr. Des Brisay, Episcopalian, was 
the only Protestant minister on the island. He 
lived in Cove Head, a distance of fifteen miles from 
his church, which was in Charlottetown. The only 
reason we have seen stated for his living so far from 
his church was that Charlottetown was a very 
wicked place, and that in the country he was more 
retired and had better advantages for study. 

Brackley Point and the road leading to it was 
settled about one hundred and twenty years ago by 
Chief Baron Montgomery, who did more than any 
other land proprietor at that time for the settlers. 
This place received its name from a Mr. Brackley 
who came out from the old country with Governor 
Patterson in 1770, when the island was disjoined 
from Nova Scotia and formed into a separate gov- 
ernment. Mr. Brackley held a government office 
and was much thought of by the people. Brackley 
Point lies between Rustico and Stanhope Cove. It 
has a beautiful harbor and is one of the most flour- 
ishing settlements on the island. The farms are 
beautiful, well cultivated and the farmers are inde- 
pendent. It is already a favorite resort for summer 
tourists and with improved hotel accommodations 
it will be patronized to a much larger extent than it 
is at present. The remarks made about the farms on 
St. Peters Road and at Brackley Point are equally 
applicable to those lying along the road leading from 
Charlottetown to that place. Some of the old Pres- 
byterian residents around this place are the McCal- 



71 



History of Presbyieriantsm 



lums, McMillans, Scotts, Martins, etc.; and on St. 
Peters Road and to be found the Robertsons, the 
Cairns, the Scotts, the McLeods, the McBeaths, the 
Mclaughlins, the Thompsons, the Gibsons, etc. 
Some of these people originally worshipped at Cove 
Head, and some of them in Charlottetown. Rev. 
James Allan, acting under instructions from the 
Presbytery of Prince Edward Island, of the Presby- 
terian church of Nova Scotia, opened a preaching 
station on St. Peters Road in March, 1854. This 
place was also supplied with preaching by the Kirk 
of Scotland and by the Free Presbytery of Prince 
Edward Island. The first church built in this settle- 
ment was in connection with the Church of Scotland, 
and the people received an occasional sermon from 
the late Rev. Donald McDonald. This church hav- 
ing been blown down by a severe gale, those ad- 
hering to the Church of Scotland erected another 
church near the site of the first church, which is 
about six miles from the city and is the building now 
occupied by the united church. About this time the 
Free church, the Presbyterian church of Nova 
Scotia and the Baptists built a union church just 
across the road from the Kirk (in the year 1864), so 
that from these four different sources the station 
must have been tolerably well supplied, though in 
this and similar cases there is a great waste of ma- 
terial. Rev. William McLaren of the Church of 
Scotland was appointed to St. Peters and Brackley 
Point Roads for a term commencing December, 
1857. At the expiration of his appointment the late 



72 



On Prince Edvvard Island 



Rev. George M. Grant, M. A., D. D., afterwards 
principal of Queen's College, Kingston, was in- 
ducted into the pastoral charge of St. Peters and 
Brackley Point Roads and Georgetown. This settle- 
ment took place on 28th June, 1861. It is needless to 
say that Rev. George M. Grant was an able and elo- 
quent preacher and a faithful pastor, that he was 
extremely popular amongst his people, and, indeed, 
wherever he was known ; or that under his ministry 
the congregation prospered greatly. Those who 
knew Mr. Grant's scholarship, ability and popular 
talent knew too well that a light so brilliant could 
not long be confined to a comparatively obscure 
section of the church. The fears of his warmly at- 
tached congregation, and the anticipations of his 
numerous friends were soon realized, for on 24th 
April, 1863, he accepted a cordial and unanimous 
call to St. Matthew's church, Halifax. Thus was 
terminated a happy and most successful pastorate, 
amid the tears and regrets of an attached people who 
remember to this day with fond and undying affec- 
tion their first regularly settled pastor, Rev. George 
M. Grant, the late world-renowned Dr. Grant, Prin- 
cipal of Queen's College, Kingston, Ontario. 

Dr. Grant, son of James Grant, teacher, was born 
at East River, Pictou county, N. S. Ordained 28th 
November, i860. Married Jessie Lawson of Hali- 
fax, N. S. He wrote the famous work "Ocean to 
Ocean," and published various reviews, lectures, etc. 
His early education was received at Pictou Academy 
and West River Seminary. Having completed 



73 



History of Presbytertanism 



his studies at the latter institution, he was 
selected by a committee of the Synod of Nova Scotia 
as one of the four bursars to be sent to Glasgow Uni- 
versity, Scotland. He entered the university when 
only 1 8 years of age, and then began a course of 
hard study lasting eight years. His career at the 
university was distinguished by exceptional bril- 
liancy. Among the prizes carried off by Dr. Grant 
at this time were, first in classics, moral philosophy 
and chemistry, besides the Lord Rector's prize of 
thirty guineas for the best essay on Hindoo literature 
and philosophy. While very studious, he was 
proficient in all athletic games, thereby being ex- 
ceedingly popular with his fellow students, over 
whom he had great influence. Upon leaving college 
he was ordained by the Church of Scotland, and had 
flattering inducements to remain in Scotland. He 
preferred, however, returning to Canada, and im- 
mediately on his arrival in 1861 was appointed a 
missionary in Pictou, his native county. Shortly 
after he was transferred to a more important sphere 
in Prince Edward Island. In May, 1863, he was in- 
ducted into St. Matthew's church, Halifax, where he 
labored for fourteen years, when he was chosen as 
Principal of Queen's College, Kingston. While in 
Halifax, he was a director of Dalhousie College, a 
trustee of the Theological Seminary, a member of 
various committees of Presbytery and Synod, a zeal- 
ous advocate of union. When the union was con- 
summated he, as moderator of the Kirk Synod, sub- 
scribed the articles in its name. In October, 1877, 



74 



On Prince Edward Island 



Dr. Grant was elected Principal of Queen's College, 
Kingston, as successor to Principal Snodgrass. The 
unanimity of sentiment displayed in his election by 
the trustees of the college, his cordial reception by 
the students, and the warm welcome accorded him 
by the citizens of Kingston, all testified that his 
labors and abilities had met with recognition. Soon 
after entering upon his new duties he perceived that 
something had to be done to place the college on a 
more secure footing and his inauguration of the 
building and endowment scheme, as well as his suc- 
cessful exertions in raising $150,000, required to 
carry it out, are too fresh in the public memory to 
need more than casual mention. Soon after his in- 
stallation as principal, his alma mater conferred on 
him the degree of Doctor of Divinity. 

The next minister settled in this congregation was 
Rev. Mr. Cullen. He was inducted on 2nd Septem- 
ber, 1863, and after three months, on account of ill 
health, was allowed to retire. He was succeeded in 
this charge by Rev. Alexander McWilliams in the 
year 1864. On May 7th, 1865, St. Peters and 
Brackley Point Roads were disjoined from George- 
town and Mr. McWilliams remained pastor of the 
latter place. In August of the same year Rev. Wil- 
liam Stewart, formerly of Musquodoboit and Little 
River, N. S., was inducted as pastor of St. Peters 
and Brackley Point Roads. Mr. Stewart was a man 
of more than ordinary ability, an able preacher and 
sympathizing pastor, and was highly esteemed by 
the people of his charge. The infirmities of age and 



75 



History of Presbyteriantsm 



declining health led to his resignation, which was 
accepted on 19th May, 1872. 

About this time the subject of union was earnestly 
discussed by the two Presbyteries on the island, and 
overtures on the subject were sent up to their re- 
spective Synods in June, 1870. 

Rev. John Moffatt, who had been sent out by the 
Colonial Committee of the Church of Scotland, was 
inducted into this charge on 25th September, 1872, 
and was allowed to retire from the field in 1874. Mr. 
Moffatt was a determined opponent of union and 
wrote several strong pamphlets on the subject. After 
his retirement the congregation was supplied for a 
time by Rev. John Gillis and by Mr. A. W. McLeod, 
catechist. Mr. McLeod after his ordination was 
settled at Vale Colliery and Sutherlands River, 
where, after a few years' faithful labor, his health 
failed and death closed a career of great promise in 
the prime of life. 

The next minister settled in the congregation of 
St. Peters and Brackley Point Road was Rev. Wil- 
liam Scott. His induction took place on 24th Octo- 
ber, 1876. It is not necessary to say to those who 
knew Mr. Scott that he was an able, eloquent and 
most evangelical preacher. As a pastor he was faith- 
ful and diligent, and his ministry in this congrega- 
tion, which extended over six years, was crowned 
with great success. Amid the regrets of a deeply 
attached people he tendered his resignation of this 
charge, which, on October 4th, 1882, was reluctantly 
accepted by the Presbytery. Just one year later the 

76 



On Prince Edward Island 



Rev. A. W. Mahon, now of St. Andrew's, N. B.,was 
inducted as Mr. Scott's successor. As a student Mr. 
Mahon was diligent; as a pastor, faithful, and his 
ministrations were both acceptable and profitable. 

Mr. Mahon's resignation was accepted on 30th 
September, 1894, and Rev. W. T. D. Moss, the next 
pastor, was inducted on 21st May, 1895, but only 
over St. Peters Road, the other section having been 
united with Cove Head. Mr. Moss was succeeded 
as pastor of St. Peters Road successively by Rev. 
Mr. Layton and by their present pastor, Rev. W. 
H. Spencer, B. A. 



77 



History of Presbyiertanism 



CHAPTER X. 

GEORGETOWN. 

This place was originally called Three Rivers, on 
account of its lying near the junction of three fine 
rivers on the southeast part of the island, viz. : Car- 
digan, Montague and Brudenell rivers. On each of 
these rivers a considerable amount of shipbuilding 
was carried on in the early history of the country, 
and now they are amongst the finest farming dis- 
tricts on the eastern part of the island. Georgetown 
is a beautiful, clean, healthy place. It has three 
churches — Presbyterian, Episcopalian and Roman 
Catholic — good schools, large dwelling houses, 
well filled stores, a court house and a jail — the latter, 
to the credit of the town, is often without a tenant. 
The thriving little town of Montague, with its 
rapidly increasing trade, has of late years materially 
interfered with the growth and trade of Georgetown. 
The harbor of Georgetown is good and of easy ac- 
cess, having a fine, broad, deep entrance, with 
Boughton Island on the one hand and Panmore on 
the other. 

The first settlers of Three Rivers (Georgetown; 
came from Dumfries, Scotland, in the year 1774. 
The first Protestant minister who visited this place 
was Rev. Dr. McGregor, of Pictou, N. S. The 
date of this visit is given by Dr. Patterson in his 
memoirs of Dr. McGregor, as 1793. The doctor 

78 



On Prince Edward Island 



landed at Charlottetown and was piloted through the 
woods to Georgetown. The first clearing was made 
and the first house built by Mr. David Higgins, in 
the year 1769, who established a small fishing sta- 
tion on the point where Hon. Joseph Wightman's 
now stands. The early settlers here endured great 
hardships from the lack of provisions, living to a 
great extent, at times, on clams, to obtain which they 
often had to cut through four feet of ice. In due 
time, however, the soil yielded them their first crops, 
which together with Mr. Higgins' fishing establish- 
ment furnished those hardy pioneers with ample 
provisions. On the occasion of his first visit to this 
place, Dr. McGregor preached in the house of the 
late Mr. Wightman, then occupied by Mr. David 
Irving. This was the first sermon ever preached in 
Georgetown. The doctor remained here for several 
days, visiting, conversing, preaching and baptizing. 
The most interesting event connected with this visit 
was that he had been made the instrument of bring- 
ing to the knowledge of the truth a slave by the 
name of Sickles and was the means of obtaining his 
liberty. It appears from the writings of Dr. Patter- 
son that Rev. Dr. McGregor visited Georgetown 
again in 1806, and that on 6th July, in that year, 
he preached three sermons on Eph. ii : 3-5, that the 
next day he preached twice at Murray Harbor, and 
that he returned to Three Rivers and preached three 
sermons on Sabbath, 8th July. He also visited and 
preached in Georgetown and Murray Harbor in 
1812, 1816, 1817 and 1819. These places received 



79 



History of Presbyterianism 



occasional supply from Rev. John Keir of Prince- 
town, Rev. John McLennan of Belfast, Rev. John 
Geddie of Cavendish and others. 

In 1855-6 Rev. Messrs. Snodgrass of Charlotte- 
town and McKay of Belfast supplied them alter- 
nately until October of the last named year, when the 
Rev. Andrew Longhead and Mr. Thomas Duncan 
arrived on the island at the same time, having been 
sent out by the Colonial Committee of the Church of 
Scotland. Mr. Loughead was inducted into the 
pastoral charge of Georgetown, and Mr. Duncan 
was ordained and inducted into the pastoral charge 
of St. James' church, Charlottetown, on 23rd Octo- 
ber, 1856. The ministers present at the ordination 
and induction of Messrs. Loughead and Duncan 
were Rev. Dr. Pollock, Dr. McRae and Rev. Alex- 
ander McKay of Belfast. Mr. Loughead continued 
minister of Georgetown until July, i860, when he 
accepted an appointment in Paisley, Scotland, and 
was accordingly loosed from his charge in George- 
town. About this time a new station which had 
been formed at St. Peters Road was united with 
Georgetown and on 28th June, 1861, Rev. Dr. Grant, 
afterwards Principal of Queen's College, Kingston, 
was ordained and inducted into the pastorate of the 
united charge. Having in the last chapter referred 
at some length to Mr. Grant's pastorate in George- 
town and St. Peters, and also to that of Rev. Mr. 
Cullen, we pass on now to Rev. Mr. McWilliams, 
who at the outset of his mission had charge of St. 
Peters Road, Brackley Point Road, and George- 

80 



On Prince Edward Island 



town, but whose labors were now confined to 
Georgetown, the other two stations having been 
formed into a separate congregation. Mr. McWil- 
liams , time was now wholly given to Georgetown 
and Cardigan, in which places he labored with great 
acceptance and success until 24th May, 1871, when 
his connection with the congregation terminated, he 
having intimated his intention to accept an appoint- 
ment to a parish in Scotland. His departure was 
much regretted by his congregation, by the Presby- 
tery of which he was an esteemed member and by 
the church at large. 

On 4th October, 1871, the Rev. Peter Melville, M. 
A., B. D., assistant pastor, with Rev. Dr. Brooks of 
Fredericton, N. B., having accepted a call to the 
congregation of Georgetown and Cardigan, was in- 
ducted into the pastoral charge of that congregation. 
Mr. Melville extended his labors to the thriving little 
village at Montague Bridge and was instrumental in 
building a church in that section, which, when fin- 
ished, was free from debt. In this undertaking Mr. 
Melville took a step in the right direction, that sec- 
tion having, under the spiritual oversight of Mr. W. 
H. Spencer, become a large and self-sustaining con- 
gregation. After four years of diligent and success- 
ful labor, Mr. Melville tendered his resignation of 
Georgetown, Cardigan and Montague, which was 
accepted 17th November, 1875. 

After a vacancy of two years, Rev. John McKen- 
non of Hopewell, N. S., having accepted a call to be- 
come their pastor, was inducted on nth January, 

f 81 



History of Presbyteriantsm 



1877. Mr. McKennon with much ability and suc- 
cess continued to minister to this large and scattered 
congregation until 21st February, 1881, at which 
date his resignation was accepted. A minute was 
engrossed on the records of Presbytery expressive 
of the high estimation in which Mr. McKennon was 
held by his brethren as a man, as a minister, and as 
a member of Presbytery and other church courts. 

On 3rd May, 1882, Cardigan was disjoined from 
Georgetown and Montague and united with Dundas. 
The next minister of Georgetown and Montague 
was Rev. W. H. Spencer, B. A., who having ac- 
cepted the call was placed over them by Presbytery 
on 2nd October, 1882. During Mr. Spencer's min- 
istry both sections prospered greatly, and large ac- 
cessions were made to the membership. The growth 
of the congregation was such that in March, 1888, it 
was deemed expedient to divide the congregation into 
two separate charges, which was accordingly done, 
Mr. Spencer retaining Montague as the scene of 
his future labors, they guaranteeing him an annual 
stipend of $750 and the free use of a manse. This 
new arrangement left Georgetown vacant, but only 
for a short time, for on Rev. W. A. Mason's return 
from Princeton, N. J., where he had been taking a 
post-graduate course of study, the congregation gave 
him a unanimous call to become their pastor, which 
Mr. Mason accepted, and he was on 26th June, 
1888, inducted into the pastoral charge of George- 
town. The congregation, though comparatively 
small, is compact, united and spirited, and with the 

82 



On Prince Edward Island 



whole time of their new and talented pastor they are 
likely to enjoy a prosperous future. After Mr. Ma- 
son's resignation Rev. Mr. Herdman was called and 
settled as his successor in Georgetown. Mr. Herd- 
man's pastorate extended over a number of years 
and was characterized by great diligence, zeal and 
success. 



83 



History of Presbyteriantsm 



CHAPTER XL 

BROOKFlELD, AND CLYDE) AND WEST RIVER. 

These important sections of country, as well as 
Strathalbyn, in the early history of Presbyterian- 
ism belonged to the congregation of New London, 
and were under the spiritual oversight of Rev. 
Alexander Sutherland. The amount of traveling 
and ministerial labor involved in a field of this vast 
extent soon began to tell even upon the robust con- 
stitution of Mr. Sutherland and ultimately led him 
to ask Presbytery to divide his charge and lessen his 
labor. About the same time, 1855, the Free church 
congregation in Charlottetown was organized and 
being weak was in need of outside help to support 
a minister. West River section was accordingly, on 
9th May, 1855, disjoined from New London, and 
united with the Free church, Charlottetown. The 
late Rev. Murdoch Sutherland, then a young man 
in charge of a congregation in the town of Pictou, 
had for some time, with much acceptance been sup- 
plying the newly organized congregation. So highly 
were the people of West River and Charlottetown 
pleased with this young man that in September, 
1855, they extended to him a hearty and unanimous 
call to become their minister, but the Pictou Pres- 
bytery would not consent to his translation and the 
call was accordingly set aside. This congregation 
was next supplied by Mr. John McDonald, a stu- 

84 



On Prince Edward Island 



dent from the Free Church College, Halifax, whose 
services were highly appreciated, but failing health 
compelled him to retire from the field and soon 
after he was called to his rest. Rev. Kenneth Mc- 
Kenzie, late of Baddeck, C. B., and Rev. Donald 
McNeill, now of Charlottetown, also for a time oc- 
cupied the pulpits of Charlottetown and West River. 

Towards the end of 1856, Brookfield was sepa- 
rated from New London, and West River from 
Charlottetown, and these two sections along with 
Bonshaw were organized into a new congregation, 
which during its vacancy was supplied with re- 
ligious ordinances by Rev. George Sutherland, 
Free church minister of Charlottetown, Rev. Don- 
ald McNeill, Rev. Alexander Sutherland, the late 
Alexander Munro of Valleyfield, Mr. Charles Ross, 
student, and others, until, under the fostering care 
of Presbytery, it became a self-sustaining charge. 

On 1 6th September, i860, the first settled min- 
ister, Rev. William Ross, was ordained and in- 
ducted pastor of the congregation, the boundaries of 
which were defined by Presbytery as follows, viz. : 
The congregation of West River to include all the 
Presbyterians belonging to the church on both sides 
of the river from the Block House on the south side 
and from the North River on the north side, ex- 
tending to DeSable, and including Bonshaw, Ban- 
nockburn, Dog River and Brookfield. 

On 14th October, 1862, Clyde River, which had 
been included within the bounds of Rev. Mr. Ross' 
charge, was declared by Presbytery to be a part of 

85 



History of Presbyierianism 



the congregation of Queen's Square, under charge 
of Rev. Alexander Falconer, now of Prince Street 
church, Pictou. Four years later another section, 
Bonshaw, was separated from Mr. Ross' congrega- 
tion, and united with Tryon and formed into a 
separate charge. The congregation of West River, 
under the faithful charge of Rev. William Ross, 
enjoyed a large measure of success. He was much 
and deservedly esteemed by the people of his charge, 
as well as by the members of Presbytery, for his 
earnestness, zeal and fidelity in the service of the 
Master. His resignation was accepted by Presby- 
tery on 28th April, 1869. During their vacancy 
they were supplied by Mr. McSwain, catechist, and 
by members of Presbytery. On 15th November, 
1870, Rev. S. C. Gunn, now of Boston, Mass., 
was duly ordained and inducted as the min- 
ister of the congregation. Three years after Mr. 
Gunn's settlement, Clyde River section was sepa- 
rated from Queen's Square, Charlottetown, and 
added to the congregation of West River and 
Brookfield. This change was rendered necessary by 
the union effected between the Free and Queen's 
Square churches in Charlottetown, the united con- 
gregation requiring the whole of a minister's time, 
and being able, without outside assistance, to raise 
the whole of a minister's salary. Although this 
reconstruction added materially to Mr. Gunn's 
labors, he cheerfully undertook the additional bur- 
den and faithfully and conscientiously continued to 
perform the arduous duties of his large and scattered 

86 



On Prince Edward Island 



charge until 3rd June, 1876, when, having accepted 
a call to the congregation of East St. Peters, he 
was transferred to his new field of labor. 

Mr. Gunn's sermons were always carefully pre- 
pared. Though not really an eloquent speaker, his 
words were weighty, solemn and impressive. He 
was one of our most successful and acceptable min- 
isters ; and as a man, honorable, true and independ- 
ent. He has left many true friends and ardent ad- 
mirers on Prince Edward Island. Had I in my 
preceding chapters spoken of the assistance given by 
ministers' wives in congregational work (and I 
might have done so), I would have much to say 
here ; but lest I should be charged with partiality, I 
will here, as in former chapters, pass in silence the 
valuable aid given in church work by our better 
halves. And what ought to be said about the un- 
fortunate brethren who have no help-mates? Per- 
haps we had better be silent here also, further than 
to commend them to the compassionate regards of 
our serious minded, self sacrificing young women. 
The life of a minister's wife is no sinecure. 

The congregation of West and Clyde Rivers and 
Brookfield had been vacant only a few months when 
they called Rev. William Grant of Earlton, N. S. 
This call was accepted by Mr. Grant, and he having 
been transferred to the Presbytery of Prince Ed- 
ward Island by the Presbytery of Wallace, N. S., 
was inducted as pastor of this congregation on 7th 
March, 1877. Mr. Grant being a young man, full 
of life and energy, entered upon the work of the 

87 



History of Preshyierianism 



congregation with great zeal and with a determina- 
tion to spend and be spent in the sendee of the 
Master whom he loved. It is worthy of remark 
that though after preaching at West River he had 
thirteen miles to travel to his church at Brookfield, 
sometimes through deep mud and sometimes 
through unbroken snow-banks three or four feet 
high, he never on a single occasion failed in filling 
an appointment during the nine years he had charge 
of this field. The zeal of the pulpit sometimes ex- 
ceeded that of the pew, for after battling with snow 
blockades and other difficulties the preacher some- 
times found only half a dozen hearers. Mr. Grant 
is a clear, concise and logical preacher, and under 
his ministry the congregation enjoyed great pros- 
perity, so much so that at the time of his transla- 
tion to Nova Scotia the Presbytery wisely divided 
the congregation into two, each of which was self- 
sustaining; Brookfield, Hunter River and New 
Glasgow Road constituted one charge and West 
and Clyde River the other. The separation took 
place on Xovember 17th, 1886. 

The congregation of West and Clyde Rivers after 
a vacancy of two months called Rev. A. S. Stewart 
of Belfast, who was inducted on 19th January, 1887. 
The congregation, though weakened by the loss of 
Brookfield and adjacent stations, yet granted to Mr. 
Stewart the annual sum of $750 with a manse and 
glebe, which with considerable more was punctually 
paid. Though Mr. Stewart remained but a short 
time in Belfast, his pastorate was pleasant and pros- 

88 



On Prince Edward Island 



perous. A native Highlander, full of Celtic zeal, a 
fluent and effective Gaelic preacher, and full of the 
Spirit of his Divine Master, Mr. Stewart threw him- 
self into the work of the ministry with all his 
heart. The churches were filled, the cause pros- 
pered, and much good was accomplished during his 
brief stay at West River. The congregation of 
Burns' church, Mosa, Ontario, addressed a very 
hearty and unanimous call to Mr. Stewart to be- 
come their pastor. Mr. Stewart being a fluent 
Gaelic preacher, and the language not being really 
necessary in his present charge, but being a sine qua 
non in Mosa, he felt it his duty to accept their call, 
which he accordingly did on 2nd October, 1888. 
Both the congregation and the Presbytery regretted 
the necessity of this step, but under the circum- 
stances they could only yield a reluctant acquies- 
cence. The congregation on the occasion of Mr. 
Stewart's farewell sermon was described to the 
writer by one who was present as being a literal 
"Vale of tears." 

After the separation of Brookfield from Clyde 
River and its organization as a new congregation, 
Rev. A. A. McKenzie, Ph. D., was placed over them 
as an ordained missionary for one year at a salary 
of $700. On 1st June, 1888, Mr. McKenzie, on 
account of ill health, was compelled to resign and 
seek a more congenial climate. Mr. McKenzie was 
succeeded at Brookfield by Mr. M. J. MacLeod, a 
theological student from the Presbyterian college 
at Montreal, whose services were highly appreci- 

89 



History of Presbyterianism 



ated. Mr. MacLeod is a native of the island, and 
we hope, when he finishes his college course, to 
welcome him back to his native land. Dr. McKen- 
zie, his predecessor at Brookfield, is also an islander, 
and one who as a student took a first rank, both in 
the university at Kingston, Ont., and in the Glas- 
gow University, in Scotland. For a short time he 
had charge of a parish in Glasgow, when he was 
called to an important charge in London, Great 
Britain. But after laboring with acknowledged 
ability and success in this latter field for two years 
his health failed, when he resigned and returned to 
his native land. 

Mr. Stewart was followed at West and Clyde 
Rivers by Rev. A. A. McKenzie, Ph. D., where he, 
with his well-known ability and with much success, 
continued to labor until 23rd August, 1893, when 
he accepted a call to Brookfield, Hunter's River and 
New Glasgow Road and was inducted as their pas- 
tor. After two years' service in this field Dr. Mc- 
Kenzie accepted a call to a congregation in St. Ste- 
phen, New Brunswick. The Doctor was not long 
in St. Stephen until he received an invitation to an 
important professorial chair in the University of 
New Brunswick, which he still fills with marked 
ability and with great satisfaction to the governors 
of the institution. Prior to Dr. McKenzie's set- 
tlement at Brookfield, Rev. James McLennon, from 
1889 until 1892, was the duly installed minister of 
that congregation. The present pastor, Rev. 
George Millar, B. A., succeeded Mr. McKenzie. 

90 



On Prince Edward Island 



CHAPTER XII. 

MURRAY HARBOR. 

Murray Harbor lies between Cape Bear and 
Three Rivers. The harbor is well sheltered, but its 
entrance is intricate, and for large vessels is some- 
what obstructed by a sand bar. In the early history 
of this place shipbuilding and lumbering were car- 
ried on with a good deal of energy. In the year 
1806 the late Lemuel Cambridge, Esq., built a large 
establishment of mills, and commenced a trade in 
lumber which gave employment to a large number 
of men, many of whom afterwards took up land 
and became steady and prosperous farmers. Mr. 
Cambridge also at the same time commenced a fish- 
ing establishment at Murray Harbor. At that 
period there were only three actual settlers. The 
hands employed in the lumbering and fishing busi- 
ness were some of them from the Island of Guern- 
sey, others from Scotland, and some belonged to 
different parts of the island. 

As in almost every part of the island, so in this, 
the first Presbyterian minister who visited it was 
Rev. James McGregor, in the year 1806. In that 
year he preached in the house of Mr. James Irving, 
a Dumfriesshire Presbyterian; on the same occa- 
sion he preached also in the house of Mr. William 
Graham. The immigrants from Guernsey were 
mostly Episcopalians, slightly tinged with Armeni- 



an 



History of Presbyterianism 



anism. They were much pleased with Mr. Mc- 
Gregor's ministrations on this occasion, and always 
looked forward to his visits with a great deal of 
pleasure. His attention to them at this early pe- 
riod led many of them to cast in their lot with the 
Presbyterians of that place; and a number of their 
descendants to this day are active and consistent 
members of that denomination. 

The congregation of Murray Harbor was organ- 
ized in 1822 by Rev. Dr. Keir. For many years 
their supply of preaching was limited to an occa- 
sional day's service from Dr. Keir, Dr. Geddie, 
Revs. R. S. Patterson, M. A., J. C. Sinclair, John 
McLennon, M. A., A. Munro, Robert Douglas and 
others. Rev. R. Douglas visited Murray Harbor 
nineteen times on horseback, before they had a set- 
tled minister of their own. Their first settled pas- 
tor was Rev. Daniel McCurdy, who was inducted in 
the year 1830. The next was Rev. Neil Bethune, 
who was ordained and inducted by the Free Presby- 
tery of Pictou. Mr. Bethune was a native of Scot- 
land and came to this island when quite young, 
with his parents. After obtaining as good an edu- 
cation as the schools of the country at that time af- 
forded, he spent several years teaching school in 
Bedeque, and at the same time, under the direction 
of the late Rev. R. S. Patterson, M. A., prosecuting 
the study of the classics, mathematics, logic, moral 
and natural philosophy. He then returned to Scot- 
land, and in the Free Church College in Edinburgh 
completed his theological curriculum. Mr. Beth- 



92 



On Prince Edward Island 



une was a most pious, devoted and faithful minis- 
ter of the gospel, and his labors were appreciated 
and resulted in great good. On 14th March, 1855, 
for reasons given, he tendered his resignation, which 
was accepted. Mr. Bethune was next settled in a 
congregation in Ontario, when, after a few years, 
his health, never very robust, gave way, and at the 
early age of forty years he entered into rest. He 
married a Miss Jones of the Island of Lewis, who, 
with two children, survived him. 

About this time Rev. Neil McKay, a native of 
Earlton, N. S., having graduated at the Free 
Church College, Halifax, was sent by the Home 
Mission Committee to the Presbytery of Prince Ed- 
ward Island, who on 25th July, 1855, licensed him 
to preach the gospel and appointed him to supply 
the vacant congregation of Murray Harbor. As 
might naturally be supposed, the good people of 
this charge were greatly pleased with their new 
preacher, and lost no unnecessary time in present- 
ing him with a call to become their pastor. This 
invitation Mr. McKay accepted, and after the nec- 
essary steps had been taken he was ordained and 
inducted into the pastoral charge of that congrega- 
tion on 19th September, 1855, by the Free Presby- 
tery of Prince Edward Island. Mr. McKay proved 
himself to be a faithful pastor, an able and eloquent 
preacher and in every way a most valuable member 
of Presbytery. He was an ardent advocate of the 
union so happily consummated in i860 between the 
Free Church and the Presbyterian Church of Nova 



93 



History of Presbyteriantsm 



Scotia. He was also an able and fearless advocate 
of the cause of temperance, and was foremost in 
every good work. While attending to these general 
duties he did not neglect to feed the flock of which 
the Holy Ghost had made him overseer, either in 
his pulpit ministrations or in pastoral visitation. 
Those acquainted with the geographical position of 
Murray Harbor congregation and with the vast 
amount of physical toil necessarily entailed upon the 
pastor in the performance of his ministerial duties 
will not wonder that Mr. McKay's health began to 
break down, and that he found it necessary to re- 
sign his charge, which he did on ioth July, 1861, 
and in which the Presbytery and congregation con- 
curred with deep regret. After leaving Murray 
Harbor, Mr. McKay was for ten years pastor of St. 
David's church, St. John, N. B., and afterwards, 
for thirteen years, pastor of the Presbyterian church 
in Summerside, when he accepted a call to St. 
John's church, Chatham, where he continued to 
labor until within a few days of his death, which oc- 
curred a few years ago. 

Rev. Hugh McMillan succeeded Rev. N. McKay 
in Murray Harbor. He was inducted on 17th De- 
cember, 1862, and with much acceptance and a fair 
share of success labored here until 9th May, 1866, 
when, on account of failing health, he also had to 
resign his charge of the congregation. The Rev. 
Stephen G. Lawson, son of William Lawson, Esq., 
of Stanhope, was ordained and inducted as succes- 
sor to Mr. McMillan on 15th January, 1869. The 



94 



On Prince Edward Island 



ordination took place in the Presbyterian church on 
the south side of Murray Harbor. His pastorate 
extended over five years and was characterized by 
great fidelity and success. A kind friend, a wise 
counsellor, and an able and faithful minister, Mr. 
Lawson held a warm place in the affections of his 
people; and when, towards the close of 1874, he re- 
signed his charge, he did so, not like his three pre- 
decessors, on account of failing health, but with the 
view of undertaking the editorial management of a 
Protestant newspaper. Mr. Lawson is physically 
and mentally strong, the only minister we know of 
in the church able to endure, for any length of time, 
without suffering bodily injury, the toil involved in 
successfully doing the work of Murray Harbor con- 
gregation as thus constituted, for the labor is be- 
coming annually greater instead of less. 

With regard to Mr. Lawson as an editor, suffice 
it to say, that for a number of years he conducted 
with ability a newspaper called the Presbyterian. 
He wielded the pen of a vigorous writer. His ink 
was not altogether without vinegar, and woe to the 
poor unfortunate who dared to cross his path. He 
afterwards took charge of the Island Guardian, and 
the well filled columns of that paper furnished am- 
ple evidence of the ability of the editor. 

After a short vacancy, Mr. Ernest Bayne was or- 
dained and inducted as Mr. Lawson's successor. 
Mr. Ernest Bayne was a son of Rev. Dr. Bayne of 
Pictou, N. S., whose name and memory are fondly 
cherished by the whole church, not only in the Mar- 



95 



History of Presbyterianism 



itime Provinces, but throughout the Dominion. Mr. 
Bayne's ministry in Murray Harbor extended over 
eight years. He was a most faithful and painstak- 
ing pastor, a good preacher and greatly beloved by 
his people. Having received a call from the con- 
gregation of Musquodoboit, in the Presbytery of 
Halifax, N. S., Mr. Bayne was released from his 
charge and transferred to the Halifax Presbytery, 
who inducted him as successor to the late Rev. Dr. 
Sedgwick, whose pulpit for many years he filled, 
with credit to himself and with satisfaction to the 
people. 

Mr. Bayne was followed in Murray Harbor by 
Rev. Alexander Roulston, who had been a minister 
of the Reformed Presbyterian Church, and was in- 
ducted into this charge on 5th February, 1885. Mr. 
Roulston is a good theologian, a sound evangelical 
preacher, a faithful, hard working pastor and a val- 
uable member of Presbytery. Though a strong 
man, and in the prime of life, Mr. Roulston's health, 
like that of his predecessors in this field, began to 
give way. The past history of this field seems to 
call loudly for a reconstruction of this and adjoining 
congregations, whereby the exposure and toil of our 
ministers may be lessened, and the interests of the 
people at the same time be advanced. This congre- 
gation has three churches, one on the north side, 
where the minister resides; another on the south 
side, which is reached by going round the head of 
the harbor, a distance of fourteen miles; the third 
church is about midway between the other two, on 

96 



On Prince Edward Island 



what is called Peter's Road. If all the good Presby- 
terians in that neighborhood could only see eye to 
eye, which we hope they soon may, the whole diffi- 
culty would be solved, and the best interests of our 
common cause be greatly advanced. 

In the year 1891, on 30th June, the Rev. Alexan- 
der Roulston's connection with this congregation 
was dissolved, he having accepted a call at Salt 
Springs, Pictou, Nova Scotia. The congregation 
of Murray Harbor was now divided into two, viz. : 
Murray Harbor North and Murray Harbor South. 
The Rev. Ewen Gillis was inducted into the pastoral 
charge of South Murray Harbor on 3rd May, 1892. 
Little Sands and Murray River were afterwards 
added to this congregation and placed under the 
care of Mr. Gillis. Rev. Mr. King was inducted as 
pastor of Murray Harbor North, where he re- 
mained until 30th September, 1894, when his resig- 
nation was accepted. Rev. D. J. McDonald, the 
present pastor, was inducted in 1901, 

G 



97 



History of Presbyteriantsm 



CHAPTER XIII. 

WOOD ISLANDS. 

The congregation of Wood Islands and Little 
Sands is partly in Queens and partly in Kings 
county, and lies along the south side of the island. 
The first settlers of this district came from the Is- 
land of Colonsa in the year 1800. Like most of the 
early settlers, they endured many hardships during 
the first few years of their settlement. These days 
have now happily passed away and this is now one 
of the most thriving and prosperous settlements in 
the province. Woodville, or Wood Islands, as the 
place was then called, being the nearest point to Pic- 
tou, the late Dr. McGregor frequently touched here 
on his tours to and from the island, and always 
preached to the people. In this way he gave them 
occasional supply from 1806 to 1819. In the last 
named year he preached twice in the house of Mr. 
Malcolm McMillan and once in the open air. On 
one of these occasions his text was, "O Israel, thou 
hast destroyed thyself, but in me is thy help." On 
another occasion he preached on Isa. lvii : 3, 4, and 
spoke strongly against sorcery, and as a result one 
man who professed to be skilled in magic at once 
renounced the practice. The Doctor, in making his 
tours through this place, Belfast, Three Rivers, etc., 
had to travel mostly on foot, in narrow paths 
through the woods, or in a canoe, as there were no 

98 



On Prince Edward Island 



roads or bridges, and it is said there was not a horse 
from Wood Islands until within a mile or two of 
Charlottetown. 

About the year 1823 Rev. John McLennon, a 
minister of the Church of Scotland, was ordained 
and settled in Belfast. He had charge not only of 
Belfast, but of Wood Islands, Cherry Valley, Mur- 
ray Harbor and other adjoining settlements. At the 
time of the disruption in 1843, while Belfast still 
adhered firmly to the church of their fathers, Wood 
Islands, Murray Harbor, Brown's Creek and other 
outlying posts declared themselves in sympathy 
with the Free Church party in Scotland. Accord- 
ingly, from that date Wood Islands was supplied 
with preaching by ministers and probationers of the 
Free Church, with the exception of a small party 
who still claimed adherence to the Church of Scot- 
land, and who were supplied by Mr. McLennon and 
afterwards by Rev. William McLaren, an ordained 
missionary of the Church of Scotland. 

While the congregation of Wood Islands was 
much indebted to the ministers and missionaries of 
the Free Church for fanning the sparks of religious 
life that existed amongst them, they were perhaps 
even more indebted to the faithful efforts of a few 
pious laymen among themselves who had received a 
good religious training in the homes of their youth 
in the fatherland. Their influence, if less intense 
than that wielded by the few itinerant missionaries, 
was more continuous. What it lacked in depth, it 
supplied in breadth and persistency. 



History of Presbyterianism 



In the year 1857 Mr. Donald McNeill, a licentiate 
of the Free Church College, Halifax, was ordained 
and inducted as the first pastor of this congregation. 
There was then but little to inspire hope. The peo- 
ple were few in number, and they had become 
greatly disheartened by their frequent failures to ob- 
tain a regular supply of gospel ordinances. The only 
church edifice they had at that date was a small 
building 24x30 feet, half finished outside, and only 
a rough board floor, with very primitive seating ac- 
commodation. But though few in number and hum- 
ble in their circumstances, they constituted a small 
band of noble men and women who were ready to 
make any sacrifices which the Master's cause re- 
quired. Some of these good fathers and mothers in 
Israel have gone to their rest and to their reward, 
such as Angus Beaton, John McDonald, Donald 
Smith, John McGregor, Mrs. Angus Beaton and 
Mrs. Donald Munn. The names of those still living 
and laboring in the Lord's vineyard must be passed 
over here, but their reward will come. Mr. McNeill 
was an earnest and indefatigable worker, an earnest 
preacher and a successful minister. He had the sat- 
isfaction of seeing rapid progress in his congrega- 
tion, both in matters temporal and spiritual. Dur- 
ing the period of his ministry two new churches 
were erected and finished free from debt, and what 
is even better, these churches were well filled with 
earnest and attentive hearers. They had also pur- 
chased a glebe on which they erected a very com- 
fortable manse for their minister, and had an active 



100 



On Prince Edward Island 



and efficient staff of elders. Though the congrega- 
tion has thrown off a large section, Caledonia, they 
yet pay their pastor $750 per annum, with the free 
use of the manse; and the section disjoined also 
pays the same stipend to their minister. 

The history of this and of other congregations 
which have passed through a similar experience 
shows the wisdom and the duty of assisting the nu- 
merous weak and struggling mission stations in the 
Northwest Territories and British Columbia. A 
few dollars given at the right time would be like 
manna to the hungry Israelites, and would soon 
come back to the givers in the blessings of those 
who were ready to perish. On November 20th, 
1872, Rev. D. McNeill, on account of failing health, 
resigned his charge of Woodville. Shortly after his 
resignation he received the appointment of Secre- 
tary to the Board of Education, which position for 
many years he held and the duties of which he dis- 
charged to the satisfaction of all parties. 

Rev. Donald McNeill was succeeded in the pas- 
torate of Woodville by Rev. John Sutherland of 
West Bay, Cape Breton. His induction took place on 
nth March, 1874. The settlement of Caledonia, 
lying between the congregations of Woodville and 
Valleyfield, was supplied with preaching for some 
time, alternately by the pastors of these two congre- 
gations. Mr. Sutherland is a native of the North 
of Scotland, was educated in that country and 
preached with equal facility in both Gaelic and Eng- 
lish. He was a sound evangelical preacher, faithful 

101 



History of Presbyierianism 



and conscientious as a pastor, and his ministry was 
attended by a fair measure of success. He resigned 
his charge in 1881 and removed to Australia. 

In September, 1882, this congregation extended 
a call to Rev. A. B. McLeod, but he, having been 
called at the same time to Mount Stewart and West 
St. Peters, accepted the latter. They next called 
Rev. Malcolm Campbell of Strath Loone, Cape Bre- 
ton, who, having accepted their call, was inducted 
on 3rd January, 1884. Under Mr. Campbell's faith- 
ful ministry the congregation had large accessions 
to their communion roll, nearly doubled their con- 
tributions to the schemes of the church, and en- 
joyed a time of great prosperity. Mr. Campbell's 
connection with the congregation terminated on 
nth November, 1890, he having accepted a call to 
Strathalbyn and Rose Valley. 

As already stated, Caledonia, for several years 
a mission station, was organized into a new congre- 
gation in August, 1885. They at the outset guar- 
anteed an annual stipend of $750. A large number 
of this congregation being Highlanders, without 
much English, it was necessary for them to have a 
minister able to preach in both languages. Rev. 
John Sutherland was accordingly called and in- 
ducted as pastor of this new congregation on 20th 
August, 1890. 

After Rev. Mr. Campbell's translation to Strath- 
albyn, Rev. A. S. Stewart, late of Mosa, Ontario, 
was called and settled as pastor of the congregation 
of Woodville in the year 1892. 

102 



On Prince Eckvard Island 



CHAPTER XIV. 

BELFAST. 

This is one of the oldest, largest, most intelligent 
and prosperous settlements in the province. It is 
situated in the eastern part of Queens county, and 
comprises Eldon, Orwell, Point Prim, Belle Creek, 
Pinette River, Flat River, etc. In 1758, when the 
island was taken from the French, a few inhabitants 
were settled in this district; but from that period 
the land, in a great measure, remained unoccupied 
till 1803, when, though it had been cleared and culti- 
vated by the French, it was overgrown again by 
thickets of young trees, interspersed with grassy 
glades. In August of 1803, about eight hundred 
immigrants arrived from the Highlands and islands 
of Scotland. On their arrival they spread them- 
selves along the shore, upon the site of an old 
French village which had been destroyed and aban- 
doned after the capture of the island by the British 
forces. These settlers were brought out by the Earl 
of Selkirk, who remained with them for nearly two 
months, laying out their lands and getting them 
settled as comfortably as possible, under the circum- 
stances. A little more than a year after their settle- 
ment the Earl returned to the island and stated that 
with the utmost satisfaction he found that his plans 
had been followed up with judgment and attention, 
and that the settlers were then engaged in securing 

103 



History of Presbyiertanism 



the harvest which crowned their industry. There 
were, he stated, three or four families whose crop 
was inadequate to their supply, but with character- 
istic generosity their wants were supplied by those 
who had a superabundance. So judicious were the 
arrangements made in this settlement that it es- 
caped, in a great measure, the hardships endured by 
the early settlers in other parts of the island. 

At the time of their settlement there were three 
families of Roman Catholics there, but they soon 
after left and took up their abode elsewhere. With 
the exception of three or four families of Baptists, 
all the settlers in the place were Presbyterians, ad- 
hering to the Church of Scotland. 

Rev. Dr. McGregor of Pictou visited this place in 
1806 and on several occasions afterwards. At the 
time of his first visit the people had made consider- 
able progress, and were, for a new country, in fairly 
comfortable circumstances. Amongst them were 
many pious, God fearing men and women, who reg- 
ularly met together on Sabbath for prayer, praise 
and reading of Scriptures. The first Presbyterian 
place of worship erected on Prince Edward Island 
in connection with the Church of Scotland was built 
at Point Prim, in 1826, through the influence of Dr. 
Macauley, who had been chaplain in the army for 
some time, and who preached in it occasionally ; but 
his time was principally occupied with the duties of 
his profession. Dr. McGregor's first sermon in Bel- 
fast was on the Laodicean church, the second on 
the Prodigal Son, the third on Phil, iii : 13, 14. 

104 



On Prince Edward Island 



These discourses were preached in Gaelic; and the 
late Rev. Alexander McKay, once minister of Bel- 
fast, said that these discourses were represented to 
him, by those who heard them, as being plain, faith- 
ful and powerful. On these occasions he also bap- 
tized a number of children. The people of Belfast 
applied to Dr. McGregor to procure them a minister 
from Scotland, but the supply of preachers at that 
time was so limited that it was impossible to obtain 
one for them. They, however, kept up regular Sab- 
bath services amongst themselves, as best they 
could, until the settlement of Rev. John McLennon, 
M. A., a young man who had been sent out by the 
Church of Scotland in 1823. 

Mr. McLennon was educated in Aberdeen, Scot- 
land, and was licensed by the Presbytery of Aber- 
torf, Inverness-shire. Shortly after his arrival in 
this country he was ordained and inducted in Bel- 
fast. The ministers who took part in his ordination 
were Rev. Donald Allan Fraser of New Glasgow 
and Blue Mountains and Rev. Kenneth John Mc- 
Kenzie of Pictou, Nova Scotia. Having been so 
long without the regular dispensation of religious 
ordinances, and having been so often disappointed 
in their efforts to obtain the services of a minister, 
the people of this large and interesting field were 
greatly rejoiced at the settlement of their young 
minister. Mr. McLennon was the only minister in 
connection with the Church of Scotland on the is- 
land at that time ; and besides his own congregation, 
which then embraced the whole of Belfast, Wood 



105 



History of Presbyterianism 



Islands, Georgetown and Murray Harbor, he also 
gave frequent supply of preaching to Cherry Val- 
ley, Charlottetown, New London and other places. 
From the vast extent of Mr. McLennon's parish, 
the scarcity of roads, the rough character of those 
which had been opened up and the entire absence of 
all the modern comforts of travel, the exposure and 
the hardships which he endured in the performance 
of his ministerial duties must have been very great 
indeed. With all our modern comforts and con- 
veniences and our improved highways, few minis- 
ters would be willing to undertake, and fewer still 
be able to undergo the toil cheerfully and uncom- 
plainingly borne by this able, faithful and devoted 
servant of God. Almost the only mode of traveling 
during the early part of his ministry was on horse- 
back, and his worthy partner, little accustomed to 
this mode of travel in her native land, became al- 
most as expert an equestrian as himself. 

Rev. Mr. McLennon was a gentleman of educa- 
tion, of culture, of more than ordinary ability, an 
excellent preacher who could speak with ease and 
fluency in both Gaelic and English. As a pastor he 
was diligent and faithful, though his widely scat- 
tered field made it impossible for him to visit his 
parish very frequently; but in visiting the sick, in 
conducting prayer meetings, etc., he had the assist- 
ance of a noble band of elders, amongst whom may 
be mentioned Laughlin Morrison, Roderick Camp- 
bell, Donald McRae, Charles McKinnon, who served 
in the capacity of a catechist before the settle- 

106 



On Prince Edward Island 



rnent of Mr. McLennon, Charles Nicholson, Angus 
McLeod and Angus McLean. The descendants of 
some of these good men are still in the eldership. 
One of these old elders, at family worship, when 
reading the words of St. Paul, "I can do all things 
through Christ which strengthened me," made the 
following comment, "Aye, aye, Paul. I could do 
that myself." And Rev. Donald Allan FYaser, who 
frequently assisted Mr. McLennon at his commun- 
ion services, on hearing some of these grand old 
elders speaking and praying at their preparatory 
meetings, remarked that he would willingly travel 
all the way from Blue Mountains, Nova Scotia, to 
Belfast, Prince Edward Island, to hear some of 
these old elders who had come from Dumfries and 
other shires in Scotland. 

As a man, Mr. McLennon was most gentlemanly, 
pleasant and agreeable. He was celebrated for his 
genuine hospitality. A true Highlander, born in 
Ross-shire, his house was always open, not only for 
members of his own congregation, but for all, with- 
out distinction; and Mrs. McLennon, a woman of 
rare intelligence, kindness and amiability, made the 
manse of Belfast a pleasant resort alike for the 
friendly visitor and for the weary traveler. 

After nearly thirty years of faithful service, Mr. 
McLennon resigned his charge of Belfast and re- 
turned to his native land, and on nth February, 
1852, laid down his well-used armor and received 
the crown of glory from the Captain of his salva- 
tion. He left a family of eight, four sons and four 

107 



History of Presbyteriantsm 



daughters. One of the daughters was married to 
the late Rev. Dr. Jenkins of Montreal, another to 
Rev. Dr. Gordon, the able and popular principal of 
Queen's College, Kingston. Three of the sons have 
been called away by death. The youngest son is 
married and lives in Charlottetown. 

The next minister settled in Belfast was Rev. Al- 
exander McKay, M. A. His induction took place 
on 23rd August, 1855. Mr. McKay's ministry in 
this parish was characterized by great peace, har- 
mony and prosperity. He was a thorough Protes- 
tant, an earnest temperance worker, and used his in- 
fluence for the advancement of every good cause. 
On 25th May, 1859, Mr. McKay accepted a call to 
the congregation of Salt Springs and Gairloch, Pic- 
tou, N. S., and was accordingly loosed from his 
charge in Belfast. After a vacancy of three months 
Rev. Alexander McLean, M. A., was called to suc- 
ceed Mr. McKay as pastor of Belfast. His induc- 
tion took place on 31st August, 1859. Mr. McLean 
was a native of East River, Pictou, N. S., and re- 
ceived his education in Glasgow, Scotland. As a 
scholar, a preacher and as a man of high intellectual 
endowments, Mr. McLean was in no respect infe- 
rior to his two worthy predecessors. Indeed, Bel- 
fast seems to have been singularly fortunate in se- 
curing the service of ministers of superior abilities 
and attainments. Mr. McLean's pastorate in this 
congregation was, like that of his predecessors, not 
only laborious but was crowned with a large meas- 
ure of success. In addition to the large church at 

108 



On Prince Edward Island 



Eldon, the congregation have erected a large tent 
with a frame roof, boarded and shingled, capable of 
seating nearly two thousand people. On sacramen- 
tal occasions this tent is occupied by the English 
speaking part of the congregation, while the church 
is used by those who prefer the Gaelic; and on a 
communion Sabbath, if the day is fine, both the tent 
and the church are filled to their utmost capacity. 
These two buildings are in the center of a beautiful 
hardwood grove on the brow of a high hill. It is 
one of the most beautiful sites for a church any- 
where to be found in the province. Rev. Mr. Mc- 
Lean, on 14th August, 1877, after a pastorate of 
seventeen years, accepted a call to Hopewell, Nova 
Scotia, and was accordingly transferred to the Pres- 
bytery of Pictou to be inducted into his new parish. 
So strong was the hold which Mr. McLean had 
upon the affections of the congregation of Belfast 
that in August, 1878, just one year after he had left 
there, they extended to him a very cordial call to 
again become their pastor, but this call Mr. McLean 
felt it his duty to decline. 

Rev. A. S. Stewart was the next minister of this 
congregation. Mr. Stewart was a native of Scot- 
land, and for some years was employed as a catechist 
in his native land, and in that capacity he came to 
this country. Soon after his arrival in Nova Scotia 
he entered the Presbyterian College in Halifax, and 
having taken the usual course in that institution, 
was duly licensed, and having accepted a call to Bel- 
fast, was on 25th March, 1879, ordained and in- 

109 



History of Presbyterianism 



ducted as their pastor. For about eight years Mr. 
Stewart continued to minister to this congregation. 
He was much esteemed by the people of his charge, 
and it was with deep regret that, in January, 1887, 
they consented to a dissolution of the pastoral tie, 
he having accepted a call to the congregation of 
West and Clyde Rivers, on this island. 

Belfast was vacant for a little over a year when 
they called Rev. A. McLean Sinclair of East River, 
Pictou, Nova Scotia, who was inducted on 16th 
May, 1888. Mr. Sinclair is much and deservedly 
esteemed by his congregation, being a man of supe- 
rior ability, an excellent preacher, one of the best 
Gaelic scholars and owning one of the best Gaelic 
libraries on the continent, is thoroughly acquainted 
with the rules and forms of procedure in church 
courts, and is a most useful member of Presbytery 
and of other church courts. 

What was originally the congregation of Rev. 
John McLennon has multiplied into nine congrega- 
tions, viz.: Belfast, Orwell, Woodville, Caledonia, 
Valleyfield, Montague, Georgetown, Murray Har- 
bor North and Murray Harbor South, each of 
which is larger numerically and stronger financially 
than the whole field combined was seventy-five years 
ago. 



no 



On Prince Edward Island 



CHAPTER XV. 

VAIXEYtflELD. 

This congregation when first organized com- 
prised Brown's Creek, Valleyfield, Cardigan and 
Dundas, or Grand River as it was then called. The 
first settlers of Valleyfield and Brown's Creek came 
out from the Isle of Skye in 1840. The greater part 
of the immigrants who arrived in this year had been 
brought up under the ministry of the late Rev. Rod- 
rick McLeod of Skye, and in the land of their adop- 
tion they did not forget the pious teachings of that 
notable divine. Ample proof of this fact was given 
by the consistent and devoted lives of such men as 
Donald Bruce, from whom all the families of that 
name in Valleyfield are descended; Sween Camp- 
bell, a man of extraordinary intellectual power, pos- 
sessing an extensive acquaintance with the Scrip- 
tures, a fluent speaker, especially in Gaelic, and a 
pious and devoted worker in the Master's vineyard ; 
Martin McPherson (Beag), Malcolm Montgomery, 
father of Donald Montgomery, the late superin- 
tendent of education; Malcolm MacLeod, grand- 
father of Revs. J. M. MacLeod of New Brunswick 
and Alex. MacLeod of Prince Edward Island ; Mal- 
colm Bruce and William Martin. Besides the 
foregoing, who were all elders, there were also Don- 
ald McLeod, Donald Mclvor, Donald McBeth, Al- 
exander McRae and Angus McLeod of Kinross. All 



in 



History of Presbyteriantsm 



these men were active workers in the church, ever 
ready to take part in religious meetings with credit 
to themselves and with profit to those who heard 
them. All these men, having served their day and 
generation, have entered into their rest, and the 
places of some of them are now filled by their de- 
scendants, as for example: — Malcolm Matheson, 
Angus Bruce, Norman MacLeod, father of John P. 
MacLeod, B. A., attorney at law in British Colum- 
bia, and Angus, Donald and John Bruce. 

The early settlers of this place having come to 
this country in the year 1840, just on the eve of the 
disruption in Scotland, and having in the old coun- 
try sympathized with the leaders of the disruption 
party, brought along with them to their Western 
home a strong antipathy to the patronage system, 
which so divided the church in Scotland at that 
time; and when, three years after their arrival in 
America, -the disruption took place, they, having 
so recently come from the scene of strife, took as 
keen an interest in the struggle as if they had been 
listening to the eloquent speeches of Chalmers, and 
Guthrie, and Candlish, and had witnessed that 
grand procession of more than four hundred minis- 
ters marching out of St. Andrew's church, Edin- 
burgh, headed by Chalmers, Welsh and others, and 
for conscience sake giving up their living, their 
manses, their churches and many other advantages. 
Though the wisdom of importing these feelings and 
divisions to this side of the Atlantic has been ques- 
tioned, yet we believe the Great Head of the Church 



111 



On Prince Edward Island 



has overruled them for His own glory and for the 
good of His cause. After the disruption the people 
of Valleyfield determined to cast in their lot with 
the Free Church. 

These early settlers possessed but little of this 
world's goods, but they had health, strength, con- 
tentment and strong faith, both in reference to the 
things of this world and of the next. As soon as 
they had provided themselves with houses (built of 
round logs) they set to work to erect a place of wor- 
ship, which they built near the site of their present 
church. Donald Bruce, Sween Campbell, Martin 
McPherson (Beag), Malcolm Montgomery, Wil- 
liam Martin, Donald McRae and Angus McLeod of 
Kinross were the leading promoters of this good 
work. While the church was in the course of erec- 
tion, religious services were conducted in the largest 
of their dwelling houses. These services were prin- 
cipally led by Martin McPherson, Sween Campbell 
and Malcolm Montgomery, and were highly accept- 
able as well as profitable to the people. The minis- 
ter whom they expected to occupy the church, at 
least part of the time, was Rev. Mr. Mclntyre. He 
was known to be a very energetic preacher, one who 
used his hands and feet as well as his lungs and 
brain. Having taken this fact into their serious 
consideration, they determined to build a good, 
strong, substantial pulpit, one that would not yield 
to the physical eloquence of the most zealous 
preacher. They also, it is said, did their best to pro- 
cure a Bible that for strength would correspond 



H 



113 



History of Presbyiertanism 



with the pulpit. The church when completed would 
seat between two and three hundred people, and 
service was held regularly, by a minister if one 
could be had, and if not, by the elders. 

A second vessel arrived with three hundred im- 
migrants from the Isle of Skye in the year 1858 and 
settled in Caledonia, which adjoins Valleyfield, and 
until recently formed part of that congregation. 

The first minister regularly placed over this con- 
gregation was Rev. Alexander Munro. He was in- 
ducted by the Free Presbytery of Pictou in the year 
1850, and for a period of thirty years Mr. Munro 
went in and out amongst that large and widely scat- 
tered flock and ministered unto them in spiritual 
things. He was a superior scholar, a faithful pas- 
tor, a wise counsellor and a useful member of Pres- 
bytery. He was for several years clerk of the Free 
Presbytery of Prince Edward Island, and dis- 
charged the duties of that office with correctness 
and ability. The amount of traveling and the many 
hardships involved in the discharge of his pastoral 
duties were very great, and very few at the present 
day would be willing to undertake them. On the 
25th May, 1859, Grand River, or Dundas, was sep- 
arated from Mr. Munro's charge; but though this 
lessened his field, it did not materially lessen his 
labors, for he still had more ground to overtake than 
any one man could successfully manage. In the 
year 1877 that part of Cardigan which belonged to 
the congregation of Valleyfield was united with the 
congregation of Georgetown and Cardigan, under 



114 



On Prince Edward Island 



the ministry of Rev. John McKinnon. Mr. Munro's 
labors were now wholly confined to Brown's Creek, 
Valleyfield and Caledonia. Here he continued to 
minister to a warmly attached and appreciative peo- 
ple until the autumn of 1884, when, on account of 
age and infirmity, he was under the necessity of re- 
signing his charge. Mrs. Munro, a woman of rare 
accomplishments, having been called to her rest 
some years before, he, soon after his resignation, 
went to Musquodoboit to live with his eldest daugh- 
ter, the wife of Rev. Ernest Bayne, the minister of 
Musquodoboit. Here, in less than one year after 
his resignation, this aged and faithful servant of 
the Lord fell asleep in Jesus. "Blessed are the 
dead which die in the Lord." Two of Mr. Munro's 
sons are in the ministry. One, J. R. Munro, B. A., is 
the esteemed pastor of the Presbyterian congrega- 
tion in Antigonish, N. S. ; the other, Christopher 
Munro, B. A., is pastor of the Presbyterian Congre- 
gation at Oxford, Nova Scotia. 

This congregation (Valleyfield) having remained 
vacant for a little over one year, Mr. Roderick Mc- 
Lean, who had been sent out by the colonial com- 
mittee of the Free Church of Scotland, was or- 
dained and inducted as their pastor on 17th Novem- 
ber, 1885. Mr. McLean entered upon the work of 
the congregation with earnestness and zeal, and by 
the blessing of God the harvest was great ; hundreds 
were added to the communion roll during the first 
three years of his ministry. The good seed which 
had for many years been faithfully sown by the late 

115 



History of Presbyteriantsm 



pastor is being joyfully reaped by the present pas- 
tor, and in the end the sower and reaper shall re- 
joice together. Not only has the congregation in- 
creased in numbers, it has also increased in liberality 
to the schemes of the church, and in its contribu- 
tions for the support of ordinances at home. While 
this congregation has more than doubled its contri- 
butions to religious and benevolent objects, it has at 
the same time thrown off Caledonia, which itself at- 
tained, at the very outset, the status of a self-sus- 
taining congregation. The congregation has also 
erected a large summer tent, with roof boarded and 
shingled, in which, like Belfast, on sacramental oc- 
casions, the English speaking people worship, and 
which on fine days is crowded, though capable of 
seating nearly two thousand people, while the 
church beside it is also filled. Gaelic is still required 
in this congregation. Many of the old people know 
very little of any other language. All the young 
people, however, understand English, and in a few 
years an English speaking minister may suit in any 
of our Gaelic charges, but while the people are able 
to speak in this tongue a minister who can preach 
Gaelic will always command a premium. 



116 



On Prince Edward Island 



CHAPTER XVI. 

DUNDAS. 

The settlement of Dundas dates only as far back 
as 1840. In that year 261 immigrants arrived from 
the Isle of Skye, some of whom settled in Dundas, 
then called Grand River. At this period that whole 
region of country was an unbroken forest. The 
first settlers had to clear a spot on which to build 
their houses. These were constructed of round 
logs, notched at the ends and laid one upon another. 
Though their houses were primitive, the labor of 
clearing the land and planting the crops amongst the 
green stumps very arduous, and their temporal com- 
forts and conveniences were very few, yet these 
hardy, sober, industrious pioneers were just as happy 
as their children and grandchildren who own these 
broad acres of richly cultivated lands, and live in 
their well built, well furnished houses. The only 
road in that part of the country was one leading 
from St. Peters to Bay Fortune, some miles from 
Dundas. All their provisions and supplies had to 
be carried on their backs through the dense forest, 
their course guided by a blaze on the trees. Now 
the country is intersected in all directions by good 
roads ; the forests are falling before the woodman's 
axe, the soil is rich and well cultivated; the dwell- 
ing houses, schools and churches are all in keeping 
with the times. Passing through that district a few 



117 



History of Presoy tenants m 



years ago, the writer was much impressed by the 
rapid onward strides Dundas had taken. At the 
same rate of progress for a few years more Dundas 
will be one of the finest agricultural districts in the 
province. 

The number of Presbyterian families in this place 
at its first settlement was sixteen, and four of these 
belonged to Rev. D. McDonald's parish, which was 
scattered over the greater part of the island. Hav- 
ing no minister in Dundas at that time, they invited 
Elder Sween Campbell from Brown's Creek to hold 
occasional services amongst them. This he contin- 
ued to do for several years, as often as circum- 
stances would allow, and being a man of extensive 
Bible knowledge, deep piety, and wonderful fluency, 
his services were highly appreciated and greatly 
blessed to the people. In the absence of Mr. Camp- 
bell, these pious Highlanders met from house to 
house and conducted religious services amongst 
themselves. The men who were foremost in leading 
the meetings were Messrs. Ewen McDonald, Archi- 
bald Matheson, Alexander Matheson and John 
Matheson. Though the Presbyterians in this settle- 
ment were few in number, and like most of the early 
settlers, straitened in circumstances, yet with praise- 
worthy zeal, having provided shelter for themselves, 
they set to work to erect a house for the worship of 
God, and in the year 1845 tne ) T completed a very 
neat and comfortable little church. The first or- 
dained minister who preached in this church was 
Rev. Alexander Mclntyre, who, though not inducted 

118 



On Prince Edward Island 



into the congregation as their pastor, gave occa- 
sional supply to Dundas along with Brown's Creek, 
Valleyfield, Cardigan and Caledonia. The next or- 
dained minister who was appointed to supply them 
for a time was Rev. Mr. Underside of Nova Scotia. 
About that time Rev. Alexander Munro was settled 
by the Free Church Presbytery over Valleyfield, 
Brown's Creek, Cardigan and Dundas, and for nine 
years Mr. Munro gave to Dundas such supply as his 
wide field would permit. On May 25th, 1859, Mr. 
Munro resigned his charge of Dundas, when it was 
organized into a separate congregation. The first 
minister who preached for this newly formed charge 
was Rev. George Sutherland. He supplied them for 
about two months and was followed by Rev. Hugh 
McMillan for a similar period ; Mr. Allan McLean, 
student, preached in Dundas during the summer of 

1860. The sacrament of the Lord's Supper was dis- 
pensed in Dundas for the first time in September, 

1 861. The ministers officiating were Rev. Donald 
McNeill and Rev. Henry Crawford. 

Rev. Allan McLean was the first minister inducted 
over Dundas since its organization into a distinct 
charge. His induction took place on 19th June, 

1862. Mr. McLean studied in the Free Church Col- 
lege, Halifax, and was licensed by the Presbytery 
of Prince Edward Island on 25th September, 1861. 
For several years, with great earnestness and fidel- 
ity, Mr. McLean labored in this field. The congre- 
gation was weak numerically and financially, and 
the minister's stipend, as a consequence, was small, 

119 



History of Presbyierianism 



so that to maintain himself and family he had, like 
Paul, to labor with his own hands. This, in addi- 
tion to his pastoral work, he continued to do without 
murmuring or complaining, during the whole pe- 
riod of his ministry in this congregation. "He en- 
dured hardness as a good soldier of Jesus Christ." 
Under his faithful and self-denying ministry the 
congregation grew and prospered. The old church 
having become too small to accommodate the grow- 
ing flock, with commendable zeal and liberality, un- 
der the leadership of their devoted pastor, they com- 
menced, and in a comparatively short time finished, 
the erection of a large, comfortable and handsome 
place of worship, which is an ornament to the settle- 
ment and reflects credit alike on both minister and 
people. After fifteen years of faithful and success- 
ful ministerial labor, Mr. McLean, on ioth April, 
1877, resigned the pastoral charge of Dundas. 

The congregation now remained vacant for three 
years, when Mr. John McDonald, a young man who 
had been sent out to this country by the Colonial 
Committee of the Free Church of Scotland, was, on 
20th of May, 1880, ordained and inducted as suc- 
cessor to Rev. A. McLean. In a little over one year 
Mr. McDonald's resignation was accepted, he hav- 
ing intimated his intention of accepting a call to a 
Gaelic congregation on the island of Cape Breton. 

About this time Cardigan was separated from 
Georgetown and was on May 3rd, 1882, united with 
Dundas. The united congregation called succes- 
sively Rev. A. B. McLeod and Rev. A. S. Stewart 

120 



On Prince Edward Island 



of Belfast. Both calls were declined. The next 
minister called was Rev. Ewen Gillis of Earlton, 
Nova Scotia. Mr. Gillis accepted the call and was 
inducted pastor of Cardigan and Dundas on 25th 
November, 1884. The Cardigan section having re- 
cently purchased a comfortable manse, the minister 
accordingly lived in that section of the congrega- 
tion, and Dundas section, which had commenced the 
erection of a manse, in the meantime stayed pro- 
ceedings. Mr. Gillis' connection with the congre- 
gation lasted for four years, and though he had 
many difficulties to contend with, yet his earnest and 
zealous efforts resulted in much good. Large acces- 
sions were made to the communion roll, the liberal- 
ity of the people to the schemes of the church was 
considerably developed, and the Cardigan section of 
the congregation built a large new church of hand- 
some design, which for beauty and neatness of fin- 
ish will compare favorably with any Presbyterian 
church in the province. It is both an ornament to 
the place and a credit to the congregation. 

Mr. Gillis' resignation of Cardigan and Dundas 
was accepted on 18th November, 1888. Shortly 
after this charge became vacant it was divided into 
two, and Rev. Adam Gunn of Nova Scotia having ' 
accepted a call to Cardigan, was inducted as pastor 
on 1 6th July, 1891. The Dundas section received 
supply by students, probationers and others until 
Rev. John Gillis of Ontario, having accepted a call 
to that place, was inducted as their pastor on 
27th June, 1893. 



121 



History of Presbyterianism 



CHAPTER XVII. 

TRYON AND BONSHAW. 

This place was settled about the year 1770, and is 
therefore one of the oldest English settlements on 
the island. It is beautifully situated, lying along the 
Straits of Northumberland, about half way between 
Charlottetown and Summerside. The soil is good, 
the farms are well cultivated, the buildings present 
a very neat and comfortable appearance, arid though 
the country is comparatively level it is not easy to 
find a more beautiful or flourishing settlement than 
Tryon and Centreville, which joins it on the north. 

The Rev. Dr. McGregor was the first Presbyte- 
rian minister who visited this locality. He preached 
in Tryon in 1794, one hundred and nine years ago, 
and also on several occasions after that up to the 
year 18 10, when Rev. John Keir was settled at 
Princetown. The settlement of Tryon as well as that 
of Bedeque, and indeed the whole of Prince county, 
were embraced in Dr. Keir's charge. 

As already stated, the first Presbytery on Prince 
Edward Island was constituted on nth October, 
1 82 1, and was composed of Revs. John Keir, Rob- 
ert Douglas and William McGregor, and Mr. Ed- 
ward Ramsey, ruling elder. The first addition made 
to the Presbytery after its formation was Rev. Wil- 
liam Hyde. Mr. Hyde had formerly been connected 
with the English Independents, but upon appli- 

122 



On PHnce Edward Island 



cation to the Synod of the Presbyterian Church of 
Nova Scotia he was received into connection with 
that body, and was sent on a mission to Prince Ed- 
ward Island, and having preached for some time at 
Tryon and Cape Traverse, they presented him with 
a call to become their pastor. Having accepted their 
call, Mr. Hyde was inducted as pastor of Tryon and 
Cape Traverse on 23rd October, 1822. Rev. Wil- 
liam McGregor preached the ordination sermon, 
Rev. John Keir delivered the charge to the minister 
and to the congregation, and Rev. Robert Douglas 
gave the closing sermon, on Hebrews ii: 1, "There- 
fore we ought to give the more earnest heed to the 
things which we have heard lest at any time we 
should let them slip." Mr. Hyde's connection with 
this congregation, however, was short and very un- 
happy. This seems to have arisen partly from cir- 
cumstances in the state of the congregation and 
partly from Mr. Hyde's own conduct. The number 
of people in the congregation who understood the 
principles of Presbyterianism was very small, and 
Mr. Hyde himself seems to have been of that num- 
ber. By reference to the minutes of a meeting of 
Presbytery before which the difficulties between him 
and the congregation were considered, it appears 
that he was a man of peculiar temper. At the close 
of the inquiry the Presbytery, satisfied that his use- 
fulness was at an end, did, on 15th March, 1825, dis- 
solve the pastoral tie between him and the congre- 
gation of Tryon and Cape Traverse. From this 
date until the year 1867 there was no Presbyterian 



123 



History of Presbyterianism 



minister settled in this congregation. Rev. R. S. 
Patterson, M. A., having been settled in Bedeque 
within a few months of Mr. Hyde's departure, the 
Presbyterians of Tryon and Cape Traverse were 
placed under his spiritual oversight. Mr. Patterson, 
for nearly forty years, gave as much of his time and 
service to Tryon as he could spare from the other 
sections of his wide field, when he gave up his 
charge of these two places. On 2nd August, 1865, 
Bonshaw was separated from the West River con- 
gregation, united with Tryon and declared a distinct 
and separate charge. During their vacancy they 
were supplied by Rev. Allan Simpson, J. K. Bair- 
sto, J. G. Cameron and others. On 30th January, 
1867, the Presbytery sustained a call from this con- 
greation to Mr. J. G. Cameron, who, being present, 
intimated his acceptance of the same, and was or- 
dained and inducted pastor of Tryon and Bonshaw 
on 14th March, 1867. The Rev. Alexander Fal- 
coner of Charlottetown preached the ordination ser- 
mon, Rev. R. S. Patterson presided and offered the 
ordination prayer, Rev. Alexander Campbell appro- 
priately addressed the minister and Rev. Robert 
Laird, in suitable terms, addressed the congregation 
on their duties and responsibilities. For six years 
Mr. Cameron remained pastor of this new and inter- 
esting field. He was a most earnest and faithful 
laborer, a good, sound, practical preacher, a man 
of superior administrative ability, a kind and sym- 
pathetic pastor, and greatly beloved by old and 
young of the congregation. Under his faithful 



124 



On Prince Echvarcf Island 



labors the congregation, though weak, and requir- 
ing aid from the augmentation fund, made rapid 
progress towards the status of a self-sustaining con- 
gregation. In the spring of 1873 Mr. Cameron ac- 
cepted a call to the congregation of Souris and Bay 
Fortune and was, to the deep regret of his congre- 
gation, loosed from the charge of Tryon and Bon- 
shaw and inducted into his new field of labor. Tryon 
and Bonshaw remained vacant for about eight- 
een months, during which time they received supply 
of preaching from Messrs. A. F. Thompson, I. 
Simpson, Leishman, Young, Samuel Bernard, J. 
A. F. Sutherland, Samuel McNaughton, H. McD. 
Scott, Alexander Russell, W. P. Archibald and 
from members of Presbytery. Mr. W. P. Arch- 
ibald, M. A., having received and accepted a very 
cordial and harmonious call, was ordained and in- 
ducted as their pastor on 28th September, 1875. 
Rev. John Murray preached the ordination sermon ; 
Rev. R. S. Patterson narrated the steps leading up 
to this call and put to the minister-elect the usual 
formula of questions ; Rev. Alexander Campbell of- 
fered the ordination prayer, during which Mr. 
Archibald was ordained to the office of the ministry 
"by the laying on of the hands of the Presbytery," 
and inducted into the pastoral charge of the congre- 
gation of Tryon and Bonshaw. The newly or- 
dained minister was suitably addressed by Rev. R. 
S. Patterson and the congregation by Rev. J. M. 
MacLeod. Mr. Archibald's pastorate in this field 
was brief, extending only a little over two years, but 

125 



History of Presbyterianism 



during that brief period he endeared himself to the 
hearts of the people and gave our cause in Tryon a 
valuable impulse. Mr. Archibald's resignation was 
accepted on 7th November, 1877. After this, Rev. 
J. W. McLeod, afterwards missionary to Trinidad, 
supplied them with preaching for a part of two 
years. Mr. McGregor, catechist, also ministered to 
them during their vacancy. On 15th May, 1880, 
they called Rev. Allan McLean of Dundas, and he, 
having accepted the call, was inducted on 27th June, 
1880. The late Rev. John McKinnon preached a 
sermon on the occasion on Heb. xii : 28, 29. Rev. 
Dr. Murray addressed the minister and Rev. Wil- 
liam Grant addressed the congregation. With dili- 
gence, fidelity and zeal Mr. McLean labored in this 
congregation; nor did he labor in vain. The field 
made progress numerically, financially and spiritu- 
ally. During Mr. McLean's pastorate over them 
they bought a comfortable manse and glebe, and 
paid for them; they also erected a church at Cra- 
paud, a village situate half way between Tryon and 
Bonshaw, and also repaired and improved their 
church at Tryon. It is in such congregations as 
this that the great advantage of the augmentation 
scheme is seen and felt. But for this fund, and the 
fostering care of the augmentation committee, many 
of our self-sustaining and healthy, good working 
charges, that are giving liberally to every good 
cause, would be nothing more than weak stations, 
struggling for an existence and poorly supplied with 
the ordinances of religion. There are few, if any, 

126 



On Prince Edward Island 



of the schemes of the church doing more to lengthen 
the cords and strengthen the stakes of our church, 
both at home and abroad, than that of which the 
augmentation committee has charge; and few, if 
any, are more deserving of the sympathy and sup- 
port of our people. Rev. Mr. McLean's resignation 
of this charge was accepted on 14th May, 1893. 
Rev. J. F. McCurdy succeeded Mr. McLean as pas- 
tor of this charge, and was ordained and inducted 
on 22nd May in the year 1894. Mr. McCurdy was 
a Nova Scotian, a graduate of Dalhousie and Pine 
Hill, Halifax. Perhaps the McCurdy family has 
given more ministers and elders to the church than 
any other family in Canada. They are all good 
Presbyterians, and the pastor of Bonshaw and 
Tryon is no exception. Mr. McCurdy's pastorate in 
this congregation extended over only about four 
years, but the good seed sown took root and brought 
forth much good fruit. 

Mr. McCurdy was succeeded in this congregation 
by Rev. G. C. Robertson, who was inducted in the 
year 1899, and at the date of writing Rev. M. 
Hooper Mcintosh of Summerside is the esteemed 
pastor of Tryon and Bonshaw, having been inducted 
in August of 1903. 



127 



History of Presbyteriantsm 



CHAPTER XVIII. 

ST. jambs' church, charlottetown. 

In the year 1825, the Presbyterians in Charlotte- 
town and its suburbs, having no place of worship 
in connection with their own denomination, held a 
meeting for the purpose of considering the question 
of erecting a Presbyterian church in that city. As a 
result of this meeting a subscription paper was 
opened, and from the enthusiasm of the meeting and 
the liberal sums subscribed by those present, and 
subsequently by others who were present at that 
meeting, the people felt themselves warranted in 
proceeding forthwith to erect a suitable place of 
worship. Accordingly, in the following year, 1826, 
the old St. James' church (which still stands, and is 
used as a lecture room and Sabbath school) was 
commenced, though not completed until the year 
1 83 1. It was a large, comfortable and commodious 
building, and seventy-five years ago was con- 
sidered an elegant structure. The writer remem- 
bers of preaching in that old church, when a theo- 
logical student, fifty-one years ago, and though 
somewhat nervous, as a country lad might well be 
when standing before his theological professor and 
the elite of Charlottetown, yet he cannot forget the 
impression made upon his mind by the size, magnifi- 
cence and gradeur of the old St. James. 

This congregation originally embraced not only 

128 



On Prince Edward Island 



the Presbyterians in ,the town and royalty, but also 
many of the families at West Clyde and North 
Rivers, and on the St. Peters and Brackley Point 
Roads. The most of the families at the former 
place connected themselves with Rev. Wm. Ross, of 
the then Free Church, who was settled there in i860, 
while the two latter stations were formed into a 
congregation and placed under the charge of Rev. 
George M. Grant, M. A., who afterwards became 
the minister of St. Matthew's church, Halifax, and 
then the world renowned Dr. Grant, principal of 
Queen's College, Kingston. 

For a few years after the erection of St. James' 
church the congregation was without a settled pas- 
tor, but during that time they were frequently min- 
istered unto by the late Rev. John McLennon, M. 
A., of Belfast, and by ministers from the Kirk Pres- 
bytery of Pictou and others. Their first settled 
pastor was Rev. James Mcintosh, who had been 
sent out by the Glasgow Colonial Committee of the 
Church of Scotland in response to an urgent request 
by the congregation. He took charge of the parish 
in the year 183 1 and continued to minister to them 
with ability and acceptance until the year 1836. In 
the year 1840 Mr. Mcintosh was succeeded by Rev. 
Angus Mclntyre, who had also been commissioned 
by the Church of Scotland to take charge of this 
parish. Mr. Mclntyre was a man of superior abil- 
ity, an eloquent preacher and a faithful worker, 
often visiting and preaching in destitute stations and 
congregations throughout the country. His pas- 
1 129 



History of Preshyteriantsm 



torate terminated about the year 1848, when Mr. 
Samuel Brown, a young man from the North of 
Ireland, supplied the congregation for about six 
months. His services are still highly spoken of by 
those who heard him, and were much appreciated by 
the whole congregation. The colonial committee, in 
their fostering care, next sent out Rev. John 
McBean, M. A., to take charge of this congrega- 
tion; but after a pastorate of only six months he 
was, on account of failing health, obliged to resign 
his charge of this parish, and was succeeded in the 
year 185 1, by Rev. Robert McNair. Mr. McNair 
was a young man of most amiable disposition, and 
at the same time of fair ability, and of great popu- 
larity both as a preacher and as a pastor. But hav- 
ing embraced heterodox views regarding the Sab- 
bath, his resignation was accepted in 1852. Mr. 
McNair was followed by Rev. William Snodgrass, 
M. A., who after supplying the congregation for 
three years as a missionary, was, on 4th November, 
1855, ordained and inducted into the pastoral charge 
of St. James' church. His call was signed by one 
hundred and eighty-six members and adherents, and 
the members of Presbytery present at the ordination 
services were Rev. Alexander Macgillvray, D. D., 
of Pictou, Rev. Alexander McKay, M. A., of Bel- 
fast and Mr. John Kennedy, ruling elder of Brack- 
ley Point Road. Without any disparagement to his 
predecessors, we may be permitted to say that Mr. 
Snodgrass was, intellectually, amongst them as 
Saul was physically among his brethren. And the 

130 



On Prince Edward Island 



congregation under his ministry enjoyed a measure 
of prosperity hitherto unknown in its history, and 
developed into one of the most active, energetic and 
flourishing congregations of the church in that day. 
Mr. Snodgrass was highly esteemed not only by his 
own congregation, but by all who enjoyed the pleas- 
ure of his acquaintance; and his removal from the 
island was deeply and universally regretted as a 
great loss to the church and to society at large. 
Having, however, determined to accept a call from 
St. Paul's church, Montreal, Presbytery accepted 
his resignation on 30th June, 1856. 

In July, 1856, Messrs. Thomas Duncan and 
Andrew Loughead arrived in Charlottetown, hav- 
ing been commissioned by the Colonial Committee 
of the Church of Scotland to labor within the 
bounds of the Kirk Presbytery of Prince Edward 
Island. Mr. Loughead was appointed to labor as 
a missionary in Georgetown, and Mr. Thomas Dun- 
can was soon after his arrival, 23rd October, 1856, 
ordained to the office of the holy ministry and 
inducted into the pastoral charge of St. James' 
church, Charlottetown. The ministers who were 
present and took part in the ordination services were 
Rev. Dr. Pollock, Rev. Dr. McRae, and Rev. Alex- 
ander McKay. Mr. Duncan at the time of his 
induction was quite a young man, having just com- 
pleted his theological curriculum in one of the 
Scottish universities. With all the ardor of youth, 
therefore, and sanguine of success, he entered upon 
the work of the ministry. As a preacher he was 

131 



History of Presbyieriantsm 



earnest and zealous ; as a pastor he was most faith- 
ful, painstaking and sympathetic; and possessing a 
kindly heart, a genial disposition and a gentlemanly 
manner, he was greatly beloved by all classes of 
society, both in the city and throughout the country. 
His labors were not confined to his own congrega- 
tion ; he also took a deep interest in the working of 
the Evangelical Alliance, Young Men's Christian 
Association, and every institution which had for its 
aim the good of his fellow men and the glory of 
God. He always took his full share in the work of 
Presbytery, and was greatly beloved by his breth- 
ren in the ministry. 

Mr. Duncan was a warm advocate of union 
before its happy consummation in 1875. In the 
month of May, 1870, he submitted to Presbytery an 
overture on union, and in an able and eloquent 
address supported the overture before the Kirk 
Synod. And about this time the Presbyterians 
representing the two Maritime Synods held several 
conferences on the subject of union and co-opera- 
tion, in all of which Mr. Duncan took an active part, 
and few rejoiced more sincerely than did he when 
the union for which he had so long labored and 
prayed was finally consummated. Mr. Duncan's 
ministry in Charlottetown, which extended over a 
period of twenty years, was characterized by a 
large measure of peace, harmony and prosperity, in 
evidence of which we need only state the fact that 
on one occasion he received over one hundred com- 
municants into his church at once, upon profession 



132 



On Prince Edward Island 



of faith. On 1st November, 1876, Rev. Mr. Duncan 
accepted a call to St. Andrew's church, Halifax, 
and was accordingly loosed from his charge of St. 
James' church, Charlottetown. 

Three months after Mr. Duncan's removal to 
Halifax, Rev. Kenneth McLennon, M. A., of Onta- 
rio, accepted a call from St. James' church and was 
inducted as their pastor on 31st January, 1877. 
Shortly after Mr. McLennon's induction, and 
mainly through his influence, the congregation com- 
menced the erection of their present handsome 
church edifice. It is built of Nova Scotia fres stone, 
faced with the red island stone, and witri Its tall, 
graceful spire presents a very fine appearance and 
reflects great credit upon the minister, who had not 
a little to do with the design of the edifice, as well 
as upon the architect, the builders and the congrega- 
tion. It is, without doubt, the finest Protestant 
place of worship in the province, both as regards 
architectural design and workmanship. The church 
was completed in less than two years after the work 
was undertaken. It stands upon the same site as 
the old church did, the latter having been removed 
to an adjoining site. The grounds around the 
church and manse are planted with ornamental trees, 
the lawn and the walks are neatly kept, and the 
whole appearance of the church property is highly 
pleasing. Amongst his many other good qualities, 
Mr. McLennon possessed a highly cultivated taste, 
and he did much towards beautifying that beautiful 
homelike spot. 

133 



History of Presbyierianism 



No minister preaches model sermons every Sab- 
bath, but we have heard some of the most highly 
finished, eloquent and powerful discourses preached 
by Mr. McLennon to which it has ever been our 
privilege to listen. He always, without a moment's 
hesitation, had the right word for the right place. 
His noble disposition and his gentlemanly manner 
endeared him to all who are capable of appreciating 
these qualities. Having labored in this congrega- 
tion for about eight years, he tendered his resigna- 
tion, which was accepted on 30th June, 1884. 

Having heard a number of candidates, St. James' 
church, after a vacancy of one year, called Rev. 
James S. Carruthers of Pictou, who, having 
accepted the call, was inducted on 9th May, 1885. 
Mr. Carruthers' first charge was Coldstream, near 
Truro, N. S. He was next called and inducted into 
the pastoral charge of Knox church, Pictou. In 
both of these charges Mr. Carruthers did good 
work. The task which lay before Mr. Carruthers 
in Charlottetown was a difficult one and required 
prudence, tact, experience, ability and no small 
amount of determination ; fortunately both for him- 
self and for the congregation, their new pastor pos- 
sessed all these qualities in a marked degree. The 
building of their fine new church had left them 
burdened with a heavy debt, and what was even 
worse, division and disorganization which were 
most discouraging. But nothing daunted, Mr. Car- 
ruthers entered upon his difficult task, determined, 
by the blessing of God, to succeed, and succeed he 

134 



On Prince Edward Island 



did beyond the most sanguine expectation of his 
friends. Every breach in the ranks was speedily 
and effectually healed, the utmost harmony pre- 
vailed — the debt is almost a thing of the past ; and 
in the meantime many repairs and improvements 
were made both to the church and to the manse. 
Their contributions to the schemes of the church 
were almost doubled, amounting to nearly $1,000. 
Few congregations in the Synod of the Maritime 
Provinces can present a better financial showing 
than St. James' church. The office-bearers them- 
selves set the example of liberal giving; some of 
them, to our own personal knowledge, contributing 
to the Lord's cause one-tenth of their annual income, 
and even more. In this case it would seem that 
example is better than precept, but when the two 
accompany each other, success is sure to follow. 

As a preacher, Mr. Carruthers holds a high rank ; 
as an elocutionist, he has but few equals amongst 
his brethren, and as a pastor he is diligent and faith- 
ful. After a pastorate of seven years Mr. Carruth- 
ers accepted a call from St. James' church, New 
Glasgow, and on 2nd May, 1892, was loosed from 
his charge in Charlottetown and transferred to the 
Presbytery of Pictou to be inducted into his new 
charge. 

The congregation of St. James', during their 
vacancy, extended to Rev. J. Milne Robinson, D. D., 
of Moncton, a very cordial and unanimous call. 
This call, however, was declined. Their minds were 
next directed to Rev. T. F. Fullerton, M. A., who, 

135 



History of PresBytertamsm 



having accepted their call, was inducted pastor of 
St. James' on 19th January, 1893. Mr. Fullerton's 
discourses are chaste, logical and instructive. Dur- 
ing the progress of the war in South Africa, Mr. 
Fullerton obtained leave of absence from his con- 
gregation for six months and accepted a chaplaincy 
in the army. At the expiration of this period his 
congregation gave him an extension of time and he 
remained on the battlefield ministering to the com- 
fort and spiritual welfare of the wounded and dying, 
cheerfully sharing the exposure and hardships inci- 
dent to military life. Having served his country 
and his suffering fellow men faithfully, in this way, 
for about one year, he returned to his attached and 
anxiously waiting flock, who gave him a most cor- 
dial welcome, and to whom, at the date of writing, 
he still continues to minister with great acceptance. 



136 



On Prince Edward Island 



CHAPTER XIX. 

FREE CHURCH, CHARIvOTTtfTOWN. 

The first meeting of the Free Church Presbytery 
of Prince Edward Island was, by deed of Synod, 
constituted in Charlottetown on 20th July, 1854, 
and was composed of the following clerical mem- 
bers, viz. : Rev. Alexander Sutherland, moder- 
ator; Rev. Alexander Munro, clerk, and Rev. Neil 
Bethune. About the same time the Presbytery 
organized a preaching station in Charlottetown, 
which was supplied with preaching by Mr. Kenneth 
McKenzie, student, afterwards the settled pastor of 
Baddeck, Cape Breton; Mr. John McDonald, stu- 
dent, a young man of great promise, who was 
removed by death ere he had finished his theological 
curriculum; by the late Rev. Murdoch Sutherland 
of Pictou, N. S. ; by Rev. Alexander Ross, and by 
others. On 14th September, 1854, Hon. Kenneth 
Henderson, M. D., and Mr. George Henderson were 
ordained as elders of the Free Church preaching 
station, Charlottetown. In the spring of 1878 the 
former, and a few years later the latter, entered into 
their rest. They were both good men and good 
elders, who took heed to themselves and to the flock 
of whom God had made them overseers. This sta- 
tion, under the ministering care of Presbytery, was 
fast assuming the proportions of a self-sustaining 
congregation, but was still (one year after its organ- 

137 



History of Presbyteriantsm 



ization as a station) unable to support a minister. 
Accordingly, on 9th May, 1855, West River was dis- 
joined from Strathalbyn, united with Charlottetown 
and organized into a congregation known as the 
Free Church congregation of Charlottetown. The 
Lord's supper was first dispensed in this congrega- 
tion, while it was only a preaching station, by the 
late Rev. Murdoch Sutherland of Pictou on 17th 
September, 1854. He also preached for a few Sab- 
baths in the newly organized congregation in the 
following summer, 1855, and so well pleased was 
the congregation with his services that they 
extended to him a most cordial and unanimous call 
to become their pastor, but both his congregation 
(Knox church, Pictou) and the Presbytery of 
which he was a member, being strongly opposed to 
his removal to Prince Edward Island, Mr. Suther- 
land declined the call to Charlottetown. 

This congregation having now grown to such an 
extent that outside help was no longer necessary, 
the West River section was, in August, 1856, dis- 
joined from Charlottetown and soon after united 
with Brookfield, a section of the Scotch settlement, 
and organized into a new congregation with Rev. 
William Ross as their minister. In the meantime 
the Free Church congregation in Charlottetown 
received supply of preaching from Messrs. Neil 
McKay, Donald McNeill, Rev. George Sutherland 
and others. In the spring of 1856 this spirited little 
congregation made another, and this time a success- 
ful, effort to secure a settled pastor. They called 
138 



On Prince Edward Island 



Rev. George Sutherland of Musquodoboit Harbor, 
N. S.; he accepted their call and was inducted as 
their pastor on 27th August, 1856. Mr. Sutherland, 
with characteristic zeal and ability, entered upon his 
congregational work. He was a very ready and elo- 
quent speaker both in the pulpit and on the plat- 
form ; and being a man of public spirit who took a 
lively interest in everything that pertained to the 
public welfare, civil, social and religious, he became 
an active worker in every good cause, so that his 
influence for good extended far beyond his own 
congregation. This was especially the case in refer- 
ence to the temperance cause, and in the conflict 
which took place at that time between the Roman 
Catholics and the Protestants on the free non-sec- 
tarian school system. While much credit is no doubt 
due to the leading politicians of that day for our 
present admirable school system, the names of Rev. 
George Sutherland, Dr. Isaac Murray, James Allan, 
R. S. Patterson, M. A., Alexander Sutherland, Rev. 
Dr. Keir and Rev. Dr. Fitzgerald can never be for- 
gotten in connection with our educational system. 
During nearly the whole period of his ministry in 
Charlottetown, Mr. Sutherland was the eflicient 
clerk of the Free Presbytery, before the union, and 
of the United Presbytery after the union, which 
took place in the year i860. 

But while discharging many public duties for the 
general good, Mr. Sutherland did not overlook his 
peculiar work as minister of a congregation. With 
regularity and fidelity, he visited his people from 

139 



History of Presbyterianism 



house to house, in health and in sickness, and was 
careful and conscientious in his pulpit preparations, 
as was clearly indicated both by the style and by the 
matter of his sermons. While in Charlottetown he 
published a geography of Prince Edward Island 
which contained a great many historical facts of 
interest which had hitherto been unwritten. Mr. 
Sutherland also took an active part in the Union 
movement between the Free Church and Presby- 
terian Church of Nova Scotia, the basis of which 
was unanimously adopted by the Free Presbytery 
on 26th October, 1859. When this union was 
accomplished an attempt was made to unite the 
Free Church congregation in Charlottetown and the 
Queen's Square congregation into one charge, but 
they did not love each other well enough at that 
time to acquiesce in that proposal. Having grown 
up side by side, and both congregations being weak, 
and struggling for an existence, there naturally 
sprang up a good deal of jealousy between them, 
which for the time prevented the amalgamation. At 
this time Queen's Square had not yet secured their 
first settled pastor, and probably, if a minister of 
Mr. Sutherland's ability had appeared before them 
as a disinterested party, they would eagerly have 
grasped at the prize. But from feelings which those 
acquainted with the early history of those two con- 
gregations can easily understand, the negotiations 
for union for the time being failed. Soon Queen's 
Square congregation obtained a minister, and the 
two congregations worked along side by side. The 
140 



On Prince Edward Island 



two ministers were on friendly terms, and the con- 
gregations began to regard each other in a more 
friendly light, giving evidence that ultimately bet- 
ter counsels would prevail. On 21st November, 
1866, Rev. Mr. Sutherland's resignation of the pas- 
toral charge of his congregation was accepted. Soon 
after Queen's Square congregation became vacant 
also, and in the year 1870 these two congregations 
were united, the united charge taking the name of 
"Zion Church." In the same year negotiations were 
opened up between Zion church and St. James' 
church with the view of uniting all the Presbyte- 
rians of Charlottetown into one congregation, but 
in the wise providence of the Great Head of the 
church these negotiations ended in failure. For if 
the existence of three congregations in the city of 
Charlottetown was an error in one direction, the 
union of all these into one would have been an 
equally great error in the opposite direction, as the 
lapse of years has amply demonstrated. 

The united congregation worshipped in Queen's 
Square church, it being the larger and more com- 
fortable building and in the more central part of the 
city. The Free Church being now unoccupied, was 
rented by the Upper Prince Street Methodist church 
until their own building should be completed. 



141 



History of Presbyterianism 



CHAPTER XX. 

ZION CHURCH, CHARLOTTETOWN. 

Zion church is composed of the Free Church and 
Queen's Square congregations of Charlottetown. 
Having in the last chapter given an outline of the 
history of the Free Church congregation in Char- 
lottetown, we shall now give a brief account of the 
organization and work of Queen's Square congrega- 
tion up to the time of its union with the Free 
Church, and then of the united congregation known 
as "Zion Church." 

The formation of a congregation in Charlotte- 
town in connection with the Presbyterian Church of 
Nova Scotia was frequently discussed in the Presby- 
tery of Prince Edward Island, many years before 
that movement took actual shape. A preaching sta- 
tion was organized in Charlottetown by authority 
of Presbytery as early as the year 1849 by the late 
R. S. Patterson, M. A., and supplied with occasional 
service, but owing partly to a lack of preachers and 
partly to a lack of interest in the movement, the 
undertaking was for a time abandoned. The idea 
of starting a congregation in the city, though fre- 
quently spoken of in Presbytery, never was really 
taken up in earnest until the year 1856, when the 
matter of organizing a congregation and erecting a 
church was intrusted to a committee of the Presby- 
teries of Pictou and Prince Edward Island. In that 
142 



On Prince Edward Island 



year the old Temperance Hall was rented as a place 
of worship, and the few families and individuals in 
the city who were in sympathy with the movement 
were organized into a preaching station. This 
station was supplied with preaching by Mr. John 
Currie, now Rev. Dr. Currie, one of the professors 
of Pine Hill College, Halifax; Mr. Thomas Sedge- 
wick, now Rev. Dr. Sedgewick of Tatamagouche, 
N. S.; Rev. Geo. Patterson, D. D. ; Rev. James 
Bayne, D. D. ; Rev. Dr. Keir, Rev. Dr. Murray, and 
by others. In the same year 1856 the site on which 
Zion church now stands was purchased at a cost of 
$2,275, and the committee, consisting of Dr. Bayne, 
Dr. Roy and Dr. Patterson of the Pictou Presby- 
tery and Dr. Keir, Dr. Murray and Rev. James 
Allan of the Prince Edward Island Presbytery, 
pushed on the work of church building with energy. 
On the completion of the church edifice it was occu- 
pied as the future place of worship, and the old 
Temperance Hall, in which both the Free Church 
and Queen's Square church had been rocked in their 
infancy, was deserted. After taking possession of 
this new building they were at their own request 
organized into a congregation by the Presbytery on 
25th July, i860, and were furnished with a regular 
supply of preaching by probationers and by mem- 
bers of Presbytery. In the year 1861 Rev. J. D. 
Macgillvray preached to this little flock in their new 
church with great acceptance. Partly from the 
charm of having a new church, free of debt, partly 
from the united and earnest efforts of the people, 

143 



History of Presbyteriantsm 



but principally from the able and faithful services 
of Mr. Macgillvray, under the blessing of God, their 
number was increased and they were greatly cheered 
and encouraged. Though few in numbers, this 
spirited and energetic little congregation, with the 
concurrence and by the authority of Presbytery, 
extended a call to Mr. Alexander Falconer, who had 
recently been licensed by the Presbytery of Pictou. 
The call was signed by twenty-nine members and 
by forty-seven adherents, who guaranteed a stipend 
of £ 1 50 or $600 per annum. This movement met 
with considerable opposition in the Presbytery, but 
the call was finally sustained as a gospel call, was 
presented to and accepted by Mr. Falconer. His or- 
dination and induction took place in Queen's Square 
church on 14th August, 1862. The members of 
Presbytery present at the ordination were Revs. 
Alexander Munro, James Allan, Henry Crawford, 
George Sutherland and William Mutch, Esq., ruling 
elder of Queen's Square congregation. Of the 
church members who signed Mr. Falconer's call 
there are only four now living, viz. : Elder William 
Mutch, Mrs. William Galloway, Mr. George Lock- 
erby, now of Seattle, U. S., and Miss Jane Douglas, 
who, with the exception of George Lockerby, are 
still members of the same church, though known 
by another name since the union with the Free 
Church congregation in Charlottetown. About this 
time, Clyde River, a station about eight miles from 
Charlottetown, asked to be united with Queen's 
Square congregation, and to receive a part of Mr. 
144 



On Prince Edward Island 



Falconer's services. The Presbytery accordingly 
did, on 14th October, 1862, grant their request, and 
Mr. Falconer, while he remained in Charlottetown, 
preached at Clyde River every alternate Sabbath 
afternoon. 

As a pastor, Mr. Falconer was diligent and pains- 
taking, and as a preacher he held a high rank 
among his brethren. His sermons were thoroughly 
evangelical, full of thought and always carefully 
prepared. After the resignation of Mr. Sutherland, 
Mr. Falconer was chosen clerk of Presbytery, and 
being an excellent penman, the Presbytery Records, 
as kept by him, are specimens of neatness worthy of 
imitation. He always cheerfully took his full share 
of Presbytery work, which with his genial disposi- 
tion and gentlemanly manners caused him to be 
extensively known and highly esteemed throughout 
the island generally. Mr. Falconer having received 
and accepted a call from the congregation of Dart- 
mouth, Nova Scotia, was transferred to the Presby- 
tery of Halifax to be inducted into his new charge, 
on 28th September, 1869. 

Both the Free and Queen's Square churches being 
now vacant and each of the congregations being 
comparatively weak, they were, with their own con- 
sent, by act of Presbytery, united into one congrega- 
tion, to be henceforth known by the name of "Zion 
Church." At the same time Clyde River was dis- 
joined from Charlottetown and united with West 
River and Brookfield, and placed under charge of 
Rev. S. C. Gunn, now Rev. Dr. Gunn of Boston. 



J 



145 



History of Presbyteriantsm 



During the winter of 1870-71, Zion church was sup- 
plied with preaching by Rev. Alexander Sterling 
and by Rev. Thomas Cumming. In the spring of 
1 87 1 this congregation called Rev. Mr. Cumming, 
but this call was declined. They next called Rev. J. 
M. MacLeod of Knox church, New Glasgow, N. 
S. This call having been accepted, Mr. MacLeod 
was inducted into the pastoral charge of Zion 
church, Charlottetown, on 19th July, 1871. The 
ministers present at the induction were Revs. R. S. 
Patterson, M. A., Alexander Campbell, James Allan, 
Henry Crawford, William R. Frame, Alexander 
Cameron, Robert Laird, Robert Cumming, Alexan- 
der Munro and S. C. Gunn. The Rev. Robert Cum- 
ming preached, Rev. James Allan offered the induc- 
tion prayer, Rev. R. S. Patterson, M. A., addressed 
the minister, and Rev. Wm. R. Frame addressed the 
congregation on their respective duties and respon- 
sibilities. At this meeting Rev. J. M. MacLeod was 
chosen clerk of Presbytery, a position which he held 
up to the time of his resignation, a period of eight- 
een years. 

In the year 1874 Zion church experienced a 
remarkable revival of religion. Without the em- 
ployment of any extraordinary or unusual agencies, 
outside of the ordinary means of grace, such as the 
preaching of the gospel and the well directed efforts 
of the minister, the elders and members of the 
church, a spirit of earnest enquiry sprang up 
throughout the congregation; the services were 
crowded with anxious hearers and enquirers. In 
146 



On Prince Edward Island 



many instances the people, young and old, would 
not leave the meetings until after midnight, so anx- 
ious were they to find peace. Almost no subject was 
spoken of except spiritual things ; when young peo- 
ple met the inquiry was, "Is it well with you?" 
"Have you found peace?" "Are you resting on the 
Solid Rock?" It was no uncommon thing to find 
workshops, dry goods stores and other places of 
business turned into prayer meetings. There was 
nothing like excitement at the meetings, but there 
was intense earnestness in all the addresses, enquir- 
ies and prayers, and by the blessing of God the 
result was an addition of one hundred and nineteen 
communicants to the roll of the church. 

The church proving too small to accommodate 
those who wished to obtain sittings, it was resolved 
to enlarge the building, so as to give an additional 
seating capacity of about three hundred. The church 
would then seat nearly one thousand. This reso- 
lution was promptly carried out, at a cost of over 
five thousand dollars. 

After a great deal of earnest discussion and nine 
years of patient waiting, until the conscientious 
scruples of the weaker brethren died out, a good 
pipe organ was at last introduced. This added ma- 
terially to the efficiency of the musical and praise 
department of the worship. 

In the year after the enlargement of the church 
edifice, 1886, the congregation was visited by 
another time of refreshing, when a large number 
were added to the church. In compliance with a 

147 



History of Presbyterianism 



request from the session of Zion church, Messrs. 
Merkle and Gerriod, evangelists, visited Charlotte- 
town and held daily meetings in their tent, which 
would seat about two thousand people, and was 
always crowded to its utmost capacity. By the 
blessing of God a grand work was wrought in the 
city. All the churches were revived and had acces- 
sions to their numbers. In Zion church one hun- 
dred and twenty-six were added to the communion 
roll. The total number of communicants received 
into the church during the writer's pastorate of 
eighteen years was five hundred and ninety-six, 
which gives an annual average addition of thirty- 
three. 

This congregation has always been blessed with 
an excellent staff of elders and a most efficient board 
of managers, and to this fact must, in a great meas- 
ure, be attributed the reign of peace and prosperity 
by which it has, in so high a measure, been charac- 
terized. It can boast of having one of the oldest, if 
not the very oldest elder in the Dominion, who is 
now in the one hundred and first year of his age and 
the fifty-fifth year of his eldership. This patriarchal 
elder is still hale and hearty, steps with the elasticity 
of a man of sixty, and possesses almost unimpaired 
the use of his intellectual powers, which, those who 
know him can testify, are of a very high order. A 
man of extensive information, of sound judgment 
and of genuine piety, he is a noble specimen of the 
good old Scottish elder. A great deal might justly 
be written about the character and standing of the 
148 



On Prince Eckvard Island 



elders and other office-bearers of Zion church. I 
need not tell the people of this island, or indeed of 
the Dominion of Canada, of the Hon. David Laird, 
a man who is known from the Atlantic to the Pacific, 
and everywhere honored and esteemed, on account 
of his undoubted ability and sterling integrity; a 
man who has filled, with credit to himself, some of 
the highest positions in the gift of his country, and 
who, as an elder, as a worker in the Sabbath school 
and prayer meeting, has few superiors. He was, 
for some years, the efficient minister of the interior, 
in the Dominion Parliament; from this position he 
was appointed governor of the Northwest Terri- 
tories, a most difficult position, on account of the 
cosmopolitan character of the population. There 
were a great many Indians in the territories who 
regarded the white man as an intruder, and looked 
upon him with a jealous eye, and more than once 
have they risen up in rebellion. To govern these 
people successfully required a great deal of tact, 
ability, firmness and kindness. Mr. Laird proved 
himself to be just the right man in the right place. 
He is now chief Indian commissioner for the Do- 
minion. It is men of Mr. Laird's stamp that, in 
these times, are needed in the administration both of 
the affairs of church and of state. I might also 
speak in highest terms of Mr. R. M. Barratt, 
known over the Dominion as an earnest and faithful 
temperance worker, of Mr. D. M. Fraser, the effi- 
cient superintendent of the Sabbath School, of W. 
T. Huggan, Lemuel Miller, Wm. Mutch and Pro- 
149 



History of Presbyterianism 



fessor Alexander Anderson, LL. D., of Prince of 
Wales' College, Charlottetown, a graduate of a 
Scottish university, who for many years was prin- 
cipal of the college and upon whom the senate of 
McGill University conferred the degree of LL. D. in 
recognition of the excellent work he had done in 
Prince of Wales' College, his students always taking 
first rank among the students entering McGill. As 
a classical scholar and as a mathematician Dr. An- 
derson has few superiors. With such a band of 
elders as those just named associated with a board 
of such business men as Hon. D. Farquharson, M. 
P., John McPhail, J. D. McLeod, John M. Camp- 
bell, Hon. A. B. McKenzie, S. C. Nash, for many 
years treasurer of the congregation, and A. Stro- 
nach, now of Winnipeg, and many others who 
might be named; those acquainted with these men 
will not wonder that the career of Zion church has 
been one of uninterrupted prosperity. 

The pastor of Zion church having been invited to 
take charge of a congregation in Vancouver, B. C, 
resigned his charge of Zion church, which he had 
held for eighteen years, which by act of Presbytery 
took effect 2nd June, 1889. After a brief vacancy 
Rev. David Sutherland of Halifax, Nova Scotia, 
was called and inducted as Mr. McLeod's succes- 
sor. Mr. Sutherland was an excellent preacher, a 
kind and faithful pastor and was greatly beloved by 
his congregation, and under his ministry they 
enjoyed a large measure of prosperity, and looked 
forward to a long, happy and prosperous ministry, 

150 



On Prince Edward Island 



Mr. Sutherland being yet a young man full of 
youthful vigor and energy. But it was not the will 
of God that their hopes should be realized, for after 
a ministry of about nine years the greatly beloved 
minister of Zion church, after a brief illness, entered 
upon his eternal rest. 

The present popular pastor of Zion church, Rev. 
D. B. McLeod, M. A., was inducted on nth April, 
1899. Though many of the earnest workers con- 
nected with this congregation in its early history 
have passed away, yet their places have been, in the 
good providence of God, replaced by men of kindred 
spirit, in whose hands the work of the church is 
progressing with its wonted success. 

There being a lack of room in Zion church for 
the accommodation of all who required pews, and 
for other reasons, a few of those who had formerly 
belonged to the Free Church asked and obtained 
permission from Presbytery to reopen the old Free 
Church for religious worship. The church was 
accordingly reopened and supplied with preaching 
for some time, when those worshipping there were 
organized into a congregation on 7th August, 1878, 
and on 27th November of the same year Rev. Isaac 
Murray, D. D., was inducted as their pastor. This 
congregation was designated the "Upper Prince 
Street Presbyterian Church." This charge was weak 
at the time of its organization, and by an unusual 
number of business failures, deaths and removals 
to other places, the congregation gradually became 
weaker, not through any fault of Dr. Murray, but 



History of Preshyierianism 



from the fact that there was not material in the city 
to form a third congregation. Zion church, which 
was overcrowded at the time the Free Church was 
reopened, by means of an addition furnished seating 
accommodation for about three hundred additional 
worshippers, so that in the two existing churches, 
St. James' and Zion, there was ample accommodation 
for all the church-going Presbyterians in the city. 
On 15th September, 1882, Rev. Dr. Murray ac- 
cepted a call to New Glasgow, Nova Scotia. The 
Upper Prince Street congregation then disbanded 
and divided themselves about equally between the 
other two churches, according to their own sweet 
will. The Free Church and the manse connected 
with it were then sold, and after lifting a mortgage 
that had been lying on the property for some years, 
paying arrears due the pastor, and other just debts, 
the balance, one hundred and seventy-five dollars, 
was judiciously disposed of by a unanimous vote of 
Presbytery. 

Before closing this chapter it may be stated that 
Rev. George Sutherland, after his resignation of the 
Free Church of Charlottetown, removed to New 
Zealand, where he remained for several years and 
did good work for the Master's cause. Afterwards 
he went to New South Wales, took charge of an im- 
portant church there, and up to the time of his 
death, which took place very suddenly in 1894, he 
occupied a prominent position in the Presbyterian 
Church in that place. He published a volume of 
sermons and a book on metaphysics, both of which 

152 



On Prince Eckuard Island 



reflect much credit on the industrious and talented 
author. In the summer of 1888 his congregation 
gave him a well earned vacation of twelve months 
and furnished him with ample means to revisit his 
native land, his stipend going on all the while. His 
many friends in Charlottetown were rejoiced once 
more to see his familiar face, and to hear the old 
gospel proclaimed by his clear ringing voice, neither 
of which seemed to have lost much of the freshness 
and vigor of youth by the lapse of the twenty-one 
years that had rolled by since he left our shores. 
Of those who signed his call thirty-four years ago, 
very few now remain ; we can only think of William 
Wyatt, Donald McLeod and James McLeod; all 
the others have been called hence and soon these will 
follow. 



153 



History of Presbyterianism 



CHAPTER XXI. 

ORWELL AND DE SABIX 

These two large districts, one on the east and the 
other on the west side of Charlottetown, constituted 
the principal parts of Rev. Donald McDonald's 
extensive congregation, although his followers are 
to be found scattered over almost every part of the 
island, and were generally designated "McDonald- 
ites." 

Rev. Donald McDonald, the first minister of this 
widely scattered congregation, was born in the par- 
ish of Logurach, Perthshire, Scotland, on 1st Jan- 
uary, 1783. He was educated in the University of 
St. Andrew's and was ordained as a minister of the 
Church of Scotland by the Presbytery of Abertorf, 
in the year 1816. He was a man of powerful intel- 
lect, of noble physique, of indomitable Christian 
zeal, of kindly and generous disposition and of 
scholarly attainments. In his early days he was 
engaged for some years as tutor in the family of the 
chieftain of the McDonalds of Glengarry. He also 
labored for some years with acceptance as a mis- 
sionary in various parts of the Highlands of Scot- 
land. But in the year 1824, hearing of the destitute 
circumstances of his fellow countrymen in America, 
and moved with compassion for their spiritual wel- 
fare, he emigrated to this country, and at once com- 
menced his labors amongst them. For the first two 

154 



On Prince Edward Island 



years after his arrival Cape Breton was the scene 
of his labors. In this place he suffered many hard- 
ships. The late Principal Leitch of Queen's Univer- 
sity, Kingston, Canada, says: "At that period the 
settlers from the Highlands of Scotland were with- 
out preachers, and had sunk into a state of great 
religious indifference. Without a commission from 
any church, Mr. McDonald devoted himself to the 
task of supplying their spiritual destitution. None 
but the honest, earnest, self-sacrificing heart would 
have faced the privations and sufferings which he 
endured. With the zeal and heroism of a Xavier, 
he braved the wild beasts of the forests, the almost 
arctic severity of the climate, and above all, the indif- 
ference and degradation of the people. His feet 
were covered with untanned moccasins. He walked 
on snowshoes, and blazed his way through the path- 
less forest with a hatchet. He was contented with 
the chance shelter of the rudest hut or shanty and 
with the coarsest fare. He carried no scrip and 
what little money he received he divided with the 
poor, it is said, they mostly receiving the larger 
share." 

About the year 1826 he came to Prince Edward 
Island and at once entered with great zeal upon the 
work of the gospel ministry. He travelled on foot- 
paths from one new settlement to another preaching 
the gospel publicly and from house to house. You 
may form some idea of the toil and hardship which 
he underwent when you remember that his parish 
extended all the way from Richmond Bay in the 

155 



History of Presbyierianism 



West to Murray Harbor in the east, a distance of 
ninety miles, and embracing the whole breadth of 
the island, and that, too, when there were compar- 
atively few roads, and but few of the modern com- 
forts of travel. He preached on week days as well 
as on Sabbath, in private houses, in school houses, in 
barns and on the hillside. On sacramental occa- 
sions he often spoke for six hours without intermis- 
sion. No man of ordinary intellect or physical en- 
durance could for any considerable length of time 
endure the herculean labors of this devoted servant 
of God. He seemed to be wholly consecrated to the 
service of his Divine Redeemer. He probably bap- 
tized more children, married more couples, preached 
more sermons, traveled more miles and built more 
churches than any other minister in the Dominion. 
His churches are to be found scattered here and 
there over the greater part of the province, and 
thousands are still living who revere his memory, 
and look back to him as their spiritual father. 

Mr. McDonald's followers numbering about five 
thousand and being scattered over nearly two-thirds 
of the island, it will appear evident that he could not 
make more than monthly visits to some of his sta- 
tions; but as in each of these pious and intelligent 
men had been ordained to the eldership, religious 
service was conducted by them in the absence of 
the minister. The number of elders ordained in 
connection with this congregation could not have 
been less than one hundred, about thirty-five of 
whom are still living, some of them over four score 

156 



On Prince Edward Island 



years of age ; and judging of the whole staff by such 
men as John Farquharson, Alex. McEachern, Don- 
ald and Roderick McLeod, John and George Jen- 
kins, the Murchisons, the Irvings, the Bells and 
many others who might be mentioned, and with 
whom the writer was personally acquainted, they 
may safely be pronounced a band of men who, for 
their piety, their Bible knowledge and their devoted 
lives, would do credit to any church in the land. 

The elders generally sat upon an elevated plat- 
form at the foot of the pulpit and conducted the 
singing. They followed the old system of chanting 
and then singing one line at a time, the whole con- 
gregation uniting with the elders, who stood before 
the pulpit leading the songs of praise. Though they 
made no pretensions to artistic music, there was a 
simplicity, a solemnity and a grandeur in this part 
of their worship which we could wish to see restored 
in all our churches, feeling assured that it would 
tend far more to the glory of God and the spiritual 
elevation of the worshipers than the artistic exhibi- 
tions made in many of our churches at the present 
day. 

In the early days of Mr. McDonald's settlement 
on this island newspapers were scarce, mail com- 
munication with the outside world was rare and 
irregular, and the people had almost no opportunity 
of knowing what was going on around them. To 
supply this deficiency the preacher not infrequently 
spent the first half hour in giving his hearers a 
resume of the leading events that were transpiring 

157 



History of Presbyterianism 



in the religious and political world at home and 
abroad, always being careful to show the tendency 
of these events in the accomplishment of God's pur- 
poses in the government of the church and of the 
world. Then followed the sermon, which generally 
occupied the best part of an hour in its delivery. 
The writer never enjoyed the pleasure of hearing 
Mr. McDonald, but competent judges speak of him 
as having been a clear, logical preacher of great 
power and thoroughly Calvinistic. He preached 
without manuscript, and did not even use notes, but 
at the same time his discourses were always care- 
fully thought out. He spoke both English and 
Gaelic with equal fluency. On a warm summer's 
day in those times of plain, honest, unsophisticated 
common sense, it was no uncommon thing to see the 
preacher throw off his coat, his necktie and collar 
and preach in his shirt sleeves. To do this now 
would be an unpardonable breach of decorum, but 
then it was all right. "Tempores mutantur et nos 
in Mis." 

Our notice of this congregation would be very 
incomplete did we not refer to the bodily exercise, 
or outward manifestation of many of the hearers 
during the time of religious services. As noticed 
by the writer, it generally commences with a sort 
of spasmodic motion or jerk of the head, accompa- 
nied by a peculiar sound. As the truths spoken or 
sung operated upon the intellect and feelings the 
action becomes more marked and the sound louder 
and more definite, until the subject springs to his or 

iS8 



On Prince Edward Island 



her feet and gives vent to the feelings by violent 
motions or by words, or by both, either calling for 
mercy or giving utterance to feelings of praise and 
gratitude for mercies received. The motions made, 
it is worthy of remark, are always either backwards 
or forwards with the head to and from the speaker, 
or up and down, on the feet, but never, so far as we 
noticed, from side to side. We have seen as many 
as thirty or forty at a communion table, all at once 
leaping up and clapping their hands, crying out, 
''Glory, glory be to God on high," and at such times 
have felt that there was, in these operations, a man- 
ifestation of the presence and power of the Holy 
Spirit. Though both Minister McDonald and his 
people believed these outward manifestations to be 
the work of the Holy Spirit, they did not believe 
that all who passed through this outward experience 
were truly converted, just as we do not believe all 
who are convicted are born again; nor did they 
believe that these outward manifestations were 
essential to salvation ; indeed, some of their best men 
never had what they call "the works." These bod- 
ily exercises were, even to Mr. McDonald, a mys- 
tery. Of course he believed them to be a manifesta- 
tion of the Spirit's power, but the philosophy of the 
operation was then, at least, wrapped in mystery. 
It is not wonderful that he should have been per- 
plexed by these physical phenomena, as at that time 
even less was known than now about this abstruse 
subject. Not a few who went to Mr. McDonald's 
meetings to see "the works" or to turn them into 

159 



History of Presbyteriantsm 



ridicule were themselves brought under the myste- 
rious influence, and returned to their homes under 
deep religious conviction, or as sometimes was the 
case, rejoicing in the liberty of the sons of God. 

Under the ministry of this able and devoted serv- 
ant of God, there were several remarkable revivals 
of religion, at which hundreds were savingly con- 
verted to God, who, having lived consistent lives, 
are now with their worthy pastor and the myriads 
of the redeemed, before the throne of God, praising 
him day and night in his temple. 

It is worthy of remark that Mr. McDonald never 
entered into any agreement with his people as to the 
amount of stipend he should receive, but in com- 
pensation for his untiring labors accepted whatever 
they felt inclined to give, and it is a well known fact 
that a large share of what he did receive was dis- 
tributed amongst the poor with whom he met, irre- 
spective of creed or color. He was the poor man's 
friend, and was greatly beloved by all who knew 
him ; and those who knew him best loved him most. 
No minister within the range of our knowledge has 
devoted himself more unremittingly to the work of 
an evangelist amongst his people. He implicitly 
obeyed the apostolic example and injunction of vis- 
iting from house to house without providing for 
himself any permanent abode, but sharing in what- 
ever fare might fall to his lot without murmur or 
complaint. 

Though an ordained minister of the Church of 
Scotland, and though claiming that he and his peo- 

160 



On Prince Edward Island 



pie belonged to the Church of Scotland, yet he never 
formally became connected with the Kirk Presby- 
tery of the Maritime Provinces or came under their 
jurisdiction. Though his teachings were always in 
harmony with the standards of the Presbyterian 
Church, and though he acted in conformity with her 
laws, yet he had a way of his own of teaching and 
working, and could not easily from the natural cast 
of his mind come under the jurisdiction of any man 
or body of men. He therefore lived and wrought 
side by side with, though he never came under the 
jurisdiction of, the church of his fathers in the land 
of his adoption, and has accomplished a noble work, 
the result of which eternity alone will bring to light. 

Mr. McDonald not only excelled as a minister of 
the gospel ; he was also a writer of no mean ability. 
He is the author of a work on Baptism, also a work 
on the Millennium and of a third on the Plan of Sal- 
vation. These volumes are of a high order, and 
prove the writer to be a man of more than ordinary 
ability. 

The long, able and successful ministry of this de- 
voted servant of God came to a close on 22nd Feb- 
ruary, 1867, in the 84th year of his age and the 50th 
of his ministry, when he passed quietly away in the 
full assurance of a glorious resurrection and of a 
blessed immortality. 

After the death of Rev. Donald McDonald the 
congregation remained vacant for a few years, dur- 
ing which time they received supply of preaching 
from the Kirk Presbytery of Pictou, and from the 

K l6l 



History of PresByteriamsm 



Presbytery of Prince Edward Island. On 26th 
March, 1869, R- ev - James McColl, a minister of the 
Church of Scotland, took charge of this widely scat- 
tered flock, but after ministering to them for three 
years he returned to Scotland and took charge of a 
parish there. In 1875 the present pastor, Rev. John 
Goodwill, was inducted into the pastoral charge of 
this large and interesting field, and with much of the 
zeal of his venerable predecessor has labored 
amongst them, instant in season and out of season. 
After holding three services on the Sabbath, the 
pastor preaches, as a general thing, it is reported, on 
five evenings of the week, and the sermons are of 
orthodox length, according to old standard measure. 
For the last few years Mr. Goodwill has had an as- 
sistant, which, of course, gives the congregation a 
fuller supply of preaching, but will still leave for the 
pastors more work than can be satisfactorily accom- 
plished by any two men. 

In July of 1886 an important section of this large 
congregation, viz., Orwell Head, was, in answer to 
their petition, received and organized into a congre- 
gation in connection with the Presbyterian Church 
in Canada. About one year later, in July, 1887, 
Rev. D. B. McLeod, M. A., of Chelsea, Mass., was 
placed over them, and for twelve years continued 
with great acceptance to minister to them, when he 
accepted a call from the congregation of Zion 
church, Charlottetown, into which charge he was 
inducted on nth April, 1899. 

The foregoing is a brief and imperfect sketch of 

162 



On Prince Edward Island 



the labors of Rev. Donald McDonald and the great 
work accomplished by him. Living at a distance of 
four thousand miles from the scene of his labors, 
we find it difficult to collect the necessary facts to 
give anything like a full account of the "work of 
faith and labor of love" accomplished by this truly 
great man, Rev. Donald McDonald. 



163 



History of PresbyterUnism 



CHAPTER XXII. 
PRESBYTERIAN COLLEGES. 

(To Rev. Professor Currie, D. D., we are indebted for many 
of the facts in this chapter. ) 

The Theological Hall of the Presbyterian Church 
of the Maritime Provinces is situated on one of the 
most delightful spots anywhere to be found. It is 
now more than eighty years since, in humble circum- 
stances, it sprang into existence. Pine Hill, there- 
fore, is the oldest theological hall in the Dominion of 
Canada. In attaining its present state of efficiency it 
has passed through a variety of changes. Though 
at times weak and struggling for existence, yet it has 
never failed in giving to the church a supply of well 
trained and successful ministers, some of whom have 
attained a more than provincial or even continental 
fame. 

Pine Hill College had its origin in Pictou, Nova 
Scotia, in the year 1816. At that time, as far as 
known to the writer, the only Presbyterian ministers 
in the Maritime Provinces were Rev. Daniel Cock of 
Truro, Rev. D. Smith, Londonderry, ' Rev. Hugh 
Graham, Cornwallis, Rev. George Gilmore of Wind- 
sor, Rev. John Brown, Londonderry, Rev. Mr. Dick 
of Douglas, Rev. John Mitchell of River John, Rev. 
James McGregor, East River, Rev. Duncan Ross, 
West and Middle Rivers, Rev. Thomas McCulloch 
of Pictou, and on Prince Edward Island there were 

164 



On Prince Edward Island 



Rev. Peter Gordon, Rev. John Keir, and Rev. James 
Pidgeon. 

It was found to be impossible to get from the 
church in Scotland preachers to supply our rapidly 
increasing vacancies. Repeated applications had 
been made to the churches in Scotland, but for the 
most part they were made in vain. At length these 
early pioneers came to the conclusion that if they 
were to succeed in the work which they had under- 
taken they must depend to a large extent on their 
own resources and devise means to train up a native 
ministry to supply the increasing demand. Accord- 
ingly we find Rev. Thomas McCulloch of Pictou, an 
accomplished scholar, a born teacher, and an able 
defender of truth and righteousness, in the year 
1805, two years after his arrival from Scotland, pro- 
jecting an institution for the purpose of giving to 
promising young men such a literary and classical 
educaton as would qualify them to enter upon the 
study of theology. At that period the country was 
only sparsely settled and the people generally were in 
straitened circumstances, so that such an undertaking 
required a large degree of faith and of Christian de- 
termination. But, encouraged and supported by his 
brethren, Messrs. McGregor and Ross, and by the 
sturdy Scottish immigrants who had settled in the 
country — men of indomitable pluck and energy, 
men who had unbounded faith in education, secular 
and religious, as lying at the foundation of all true 
prosperity — we find Dr. McCulloch firmly adhering 
to his fondly cherished project, and paving the way 



165 



History of Presbyterianism 



for its accomplishment. In the meantime Messrs. 
Ross and McGregor were giving instruction in Latin 
and Greek to a number of young men who had the 
ministry in view. And for a similar purpose Dr. 
McCulloch opened a high class school in Pictou, 
which was placed among the grammar schools of the 
province. In 1816 the grammar school developed 
into an incorporated academy. Towards the erection 
of a suitable building the Presbyterians, though few 
in number, contributed £1,000. Each of the three 
ministers in the country gave out of their small sal- 
ary the sum of £ 50. Dr. McCulloch had charge of 
the academy and for several years of the Pictou con- 
gregation also ; and though constituting the arts fac- 
ulty almost single handed, his success was truly mar- 
vellous. The first graduating class numbered 
twenty-three. In 1820 the Synod appointed Rev. 
Dr. McCulloch professor of theology. Twelve stu- 
dents entered upon the study of theology the first 
term, and after a course of four years most of the 
number were licensed to preach the gospel. Three 
of the number, Messrs. John McLean, John L. 
Murdoch and Robert Sim Patterson, were sent to 
Scotland, where, after the usual examination, they 
received from the University of Glasgow the 
degree of Master of Arts. During the first eight- 
een years of its existence the Pictou Academy re- 
ceived from the government an annual grant of 
£350; but by means of the unfortunate strife ex- 
isting at that time between the established and dis- 
senting members of the Presbyterian family, and a 

166 



On Prince Edward Island 



strong political party feeling which arose out of that 
strife, the government grant was withdrawn and the 
academy was reduced to the level of a grammar 
school. During the twenty years of its existence it 
did work that any college might be proud of, in giv- 
ing to the world such men as John L. Murdoch, John 
McLean, James Ross, principal of Dalhousie Col- 
lege, P. G. McGregor, John Geddie, William McCul- 
loch, Michael McCulloch, H. Koyles, Sir A. G. 
Archibald, and Sir William Dawson, late principal 
of McGill College. 

In 1838 Dr. McCulloch was, by act of legislature, 
transferred from the Pictou Academy of Dalhousie 
College, Halifax. The greater part of the grant to 
the academy was also transferred to Dalhousie Col- 
lege. He was also continued as theological profes- 
sor of the Presbyterian Church. The theological 
hall was distinct from the academy, as it is also from 
Dalhousie College, and has from the first been sup- 
ported wholly by the voluntary contributions of the 
members and adherents of the church. 

Rev. Thomas McCulloch, D. D., died in the au- 
tumn of 1843. Thus ended a noble life. In his 
death the Church lost an accomplished scholar, a 
profound theologian, an able defender of the faith 
and an earnest, faithful and successful worker in the 
Lord's vineyard. In the year 1844 Rev. John Keir, 
D. D., of Princetown, P. E. I., was appointed pro- 
fessor of systematic theology and Rev. James Ross, 
D. D., professor of Biblical literature. 

At this date new difficulties had arisen. Dalhousie 

167 



History of Presbyterianism 



College was now closed, Pictou Academy had dwin- 
dled down to the status of a grammar school and 
could not give to young men an education to pre- 
pare them, according to the requirements of the 
Presbyterian Church, to enter upon the study of the- 
ology. Under these circumstances the Synod ap- 
pointed Rev. James Ross, D. D., professor of classics 
and philosophy, he being noted among his brethren 
for the accuracy and extent of his scholarship, as 
well as for his aptness to teach. And besides his 
intellectual qualifications, he was endowed with a 
noble physique, so that mentally and physically he 
was well fitted for the almost herculean labors which 
devolved upon him. 

THE WEST RIVER SEMINARY 

was opened in a part of Professor Ross' dwelling 
house, West River, Pictou, in the autumn of 1848, 
with twelve students, viz. : John Currie, George M. 
Clark, James McGregor McKay, James McLean, 
Henry Crawford, Jacob McLennon, James Hill, 
Hugh Reid, David Terhune, John Fraser, James 
Thompson and J. M. MacLeod. Each year brought 
additional numbers to the seminary and at the close 
of the fourth term, in 1852, there were in attendance 
twenty-eight students, sixteen of whom, that au- 
tumn, entered the Theological Hall, under Rev. 
John Keir, D. D., and Rev. James Smith, D. D., the 
latter of whom had been appointed to the chair of 
Biblical literature. The writer well remembers the 
words of praise and commendation accorded to Pro- 



168 



On Prince Edward Island 



fessor Ross for his efficient management of the insti- 
tution, and the hearty expressions of gratitude to 
the Great Head of the Church for the wonderful suc- 
cess with which he had crowned their labors. And 
well did the hard working professor merit the com- 
mendation of his brethren and of the church at 
large. It is safe to say that no minister or professor 
in the Presbyterian Church of the Maratime Prov- 
inces, or of the Dominion, with perhaps the excep- 
tion of Dr. Thomas McCulloch, ever accomplished, 
single handed, as large an amount of thorough, solid 
and efficient work, or made greater personal sacri- 
fices for the Presbyterian Church of the Lower 
Provinces, than did the Rev. James Ross, D. D., the 
late principal of Dalhousie College ; and few men re- 
ceived less remuneration in proportion to their labors 
than did he, especially in the earlier years of his pro- 
fessorship. At no time during the seminary's loca- 
tion at the West River did he receive more than 
would new be regarded as a fair salary in an ordi- 
nary country charge; and yet for seven years, until 
the appointment of Professor McCulloch to the chair 
of Latin, mathematics and natural science, he con- 
tinued to perform efficiently the work of four or five 
men in our modern colleges. He taught five days 
every week from 9 a. m. until 4 p. m. — two hours' 
intermission at noon; and the course embraced 
Latin, Greek, Hebrew, natural and moral philoso- 
phy, logic, chemistry, algebra and mathematics. In 
addition to his professorial duties he preached twice 
every Sabbath to his congregation and attended to 

169 



History of Presbyierianism 



the pastoral duties of his widely scattered charge. 
The light in his study window could be seen every 
night, with few exceptions, until 2 o'clock a. m. It 
was well that the Doctor was physically as well as 
intellectually a strong man, or he never could have 
accomplished the great work which, in his ardent 
zeal, he had undertaken, in the service of the Master. 
To these two men, Dr. Thomas McCulloch and Dr. 
James Ross, the church owes an everlasting debt of 
gratitude. To them are we in a large measure in- 
debted for our admirable Theological College at 
Pine Hill, Halifax, and also in no small degree for 
the existence and efficiency of Dalhousie College. 
The building at West River not being large enough 
to accommodate the young men who were being at- 
tracted to it, a site was secured and a large and com- 
modious building erected in the town of Truro, 
Nova Scotia, into which the classes were trans- 
ferred in the year 1858. The institution was sup- 
ported partly by the interest of a small endowment, 
and partly by annual contributions from the church. 
The endowment fund was the result of a personal 
appeal to the members and adherents of the church. 
Rev. Dr. Keir, professor of theology, died in the au- 
tumn of 1858, and Rev. Dr. Ross, pending union 
negotiations with the Free Church, was temporarily 
appointed to the vacant chair. These two branches 
of the Presbyterian family were united in i860. 
This union naturally involved an amalgamation of 
the colleges of the Presbyterian Church of Nova 
Scotia and the Free Church. Professor Lyall of the 



170 



On Prince Echoarcf Island 



Free Church was transferred to Truro, where an 
arts course was still maintained, and Professor 
Smith, for three months of the term, taught with 
Professors King and McKnight in the theological 
college in Halifax. 

THE FREE CHURCH COIXEGE. 

In the year 1848 the Synod of the Free Church of 
Nova Scotia, with the view of training young men 
for the work of the ministry, resolved to institute in 
Halifax an academy and a theological hall. To aid 
them in this undertaking the Colonial Committee of 
the Free Church in Scotland generously volunteered 
to bear the expenses connected with the maintenance 
of the theological hall for the first four years. The 
Synod in the same year resolved to raise an endow- 
ment fund of £8,000, the interest of which should 
go to the support of the theological professors. In 
this undertaking they met with most encouraging 
success. Accordingly class rooms were fitted up and 
in the autumn of the same year, 1848, Professors 
King and McKenzie arrived from Scotland, the for- 
mer to teach moral philosophy and theology, and 
the latter classics, mathematics and rhetoric. The 
college was opened with fifteen students, three of 
whom entered the theological hall. During this ses- 
sion some of the students attended a course of lec- 
tures on natural science, delivered by Rev. Dr. For- 
rester, one of the most enthusiastic educationalists of 
his day ; they also attended a class in Hebrew taught 
by Rev. David Honeyman, a man who, both as a 



171 



History of Presbyteriantsm 



Hebraist and as a geologist, had more than a provin- 
cial fame. At the second session of the college there 
were nineteen students in attendance. During this 
term the college sustained a severe loss in the death 
of Professor McKenzie, who, during his brief ca- 
reer, was a man greatly beloved and gave promise 
of much usefulness in the academy. The vacancy 
thus caused was filled by the appointment of Profes- 
sor Lyall in 1852. Owing to inadequacy of accom- 
modation in their present class rooms the Synod sent 
Rev. John Stewart of New Glasgow to Scotland to 
raise funds to aid in providing suitable college build- 
ings. Mr. Stewart having succeeded in raising 
about £1,200, besides collecting a large number of 
valuable books for the college library, a suitable 
building on Gerrish street was purchased and fitted 
so as to furnish ample accommodation for both col- 
lege and academy. In this building, in the year 1852, 
the college was opened. Rev. David Honeyman hav- 
ing removed from the city, the duty of teaching He- 
brew devolved upon the Rev. Dr. King in addition to 
his other work. These duties he efficiently dis- 
charged until the year 1855, when Rev. Alexander 
McKnight was appointed to the Hebrew department. 
During the twelve years of its separate existence, 
from 1848 to i860, the year of the union with the 
college of the Presbyterian Church of Nova Scotia, 
this institution sent out a large number of well qual- 
ified and successful ministers, many of whom are 
still energetic workers in the church. It also sup- 
plied the legal and medical professions with not a 

172 



On Prince Edward Island 



few of their ablest men ; while business men in large 
numbers trace their success in life to the training 
which they received in that institution. 

dalhousie coeeege. 

Until i860, though chartered for more than a 
quarter of a century, Dalhousie College stood, with 
the exception of a few years, with closed doors. In 
the above named year the provincial government of- 
fered to any religious denomination which would en- 
dow a chair the right of nominating a professor and 
a governor, the institution to be conducted upon the 
non-sectarian principle. The Synod of the Maritime 
Provinces closed their seminary at Truro and trans- 
ferred three of their professors, viz., Ross, Lyall and 
McCulloch, to Dalhousie College, Halifax. The 
Church of Scotland also endowed a chair and nom- 
inated a professor and a governor, and from that 
date nearly all our theological students received 
their arts course in Dalhousie, now one of the best 
endowed and most efficient colleges in the Dominion. 
Its most princely benefactor, the late George Munro, 
publisher, of New York, was a graduate of that in- 
stitution, as was also Rev. Dr. Forrest, its present 
principal. 

Rev. James Smith, D. D., one of the theological 
professors, died in the year 1868, and for the next 
three years Dr. McKnight taught exegetics as well 
as Hebrew. In the year 1871 Rev. Dr. King, who 
for many years had with great ability and with 
marked success filled the highest chair in the school 



173 



History of Presbytertanism 



of the prophets, was obliged, on account of failing 
health, to retire from the professorship. He was 
succeeded by Rev. Alexander McKnight, D. D., and 
Rev. John Currie, a graduate of the college, was 
chosen by the Synod as professor of Hebrew and 
exegetics. 

In 1875 an event of great importance in the his- 
tory of Presbyterianism took place in Montreal, viz. : 
— the union of all the Presbyterians in the Dominion 
of Canada, with very few exceptions, into one 
church — the Presbyterian Church in Canada. About 
this time the established Church of Scotland, which 
had always manifested a warm interest in the Colo- 
nial Church, undertook to support a professor in the 
Theological College in Halifax. Now all the Pres- 
byterians in the Maritime Provinces were happily 
united in the support of this institution. The United 
Synod of the Maritime Provinces wisely chose Rev. 
Allan Pollok of New Glasgow, N. S., who was ap- 
pointed to the chair of church history and pastoral 
theology. In the year 1892 the Rev. A. Falconer, 
M. A., B. D., on the recommendation of the Col- 
lege Board, was, by the Synod, appointed to the 
chair of New Testament exegetics. The staff of 
the college then consisted of Rev. Alexander Mc- 
Knight, D. D., principal and professor of systematic 
theology, the Rev. Allan Pollok, D. D., professor of 
church history and pastoral theology, Rev. Dr. Cur- 
rie, professor of Hebrew and exegetics, and Rev. 
Alexander Falconer, M. A., B. D., lecturer on New 
Testament exegetics. 



174 



On Prince Edward Island 



The college sustained a very serious loss in the 
death of its principal, the Rev. Alexander Mc- 
Knight, D. D., which took place after a short illness, 
on the 4th November, 1894. Dr. McKnight was 
born in Dalmellington, Ayrshire, Scotland, and re- 
ceived his education in the universities of Edinburgh 
and Glasgow. As a student he took a high.place in his 
classes and won prizes in Latin, Greek, logic, mathe- 
matics and natural philosophy. He was licensed by 
the Free Presbytery of Ayr on 18th February, 1850. 
Five years later he was, by the Colonial Committee, 
appointed to the chair of Hebrew in the Free Church 
College in Halifax. Soon after his arrival in Hali- 
fax he accepted a call to St. James' church, Dart- 
mouth, and in addition to his professorial duties con- 
tinued, with much acceptance, -to minister to that 
charge until 1868, when, having accepted an ap- 
pointment to the chair of exegetics in addition to 
that of Hebrew, he found it necessary to resign his 
pastorate over St. James' church. In 1871 the Rev. 
Principal King, D. D., having resigned his position 
in the college on account of failing health, Dr. Mc- 
Knight was appointed to the chair of systematic the- 
ology, and in the year 1878, by a unanimous vote of 
the General Assembly, he was elected principal of 
the college, which position he filled with great ability 
until his useful career was terminated by death. Dr. 
McKnight was a profound theologian, a fine scholar, 
possessed a highly cultured mind, well stored with 
general information, was deeply versed in ecclesias- 
tical law, was of a kind and genial disposition, of 



175 



History of Presbyterianism 



childlike humanity, greatly beloved' by all his stu- 
dents, and indeed by every one who knew him. As 
a preacher he was clear, logical, earnest, highly in- 
structive and deeply interesting, and as a Christian 
he was sincere, devoted and faithful in the service of 
the Master. Of him it might be said as of Nathan- 
iel, "In him was no guile." Few men in the Cana- 
dian Church have done more to build up and extend 
the influence of Presbyterianism, and to advance the 
cause of the Redeemer, than the late Principal Mc- 
Knight, whose memory is revered by thousands, 
both in the land of his adoption and of his nativity. 

In the year 1895 the General Assembly appointed 
the Rev. Professor Pollok, D. D., principal of the 
college, Rev. D. M. Gordon, D. D., to the chair of 
systematic theology and apologetics and Rev. Robert 
Falconer, B. D., to the chair of New Testament ex- 
egetics. The college has done noble work in the 
past, and equipped as it now is, with a staff of pro- 
fessors not excelled by those of any other college in 
the Dominion, the church may feel assured that it 
will continue to supply her increasing demands with 
a band of ministers thoroughly equipped for the 
service of the Master. It has already sent out well 
on to three hundred laborers into the vineyard, and 
while many of them are settled in the Maritime 
Provinces, others of them are to be found doing the 
work of the Lord in various fields from the Atlantic 
to the Pacific coast, in almost every state of the 
American Union, in Australia, in England and Scot- 
land, and in the islands of the sea. 

176 



On Prince Edward Island 



CHAPTER XXIII. 

SERMON PREACHED BY REV. JOHN KEIR, D.D., IN 
PRINCETOWN, P. E. I., IN l82I. COL. II :5, "l AM 
WITH YOU IN SPIRIT, JOYING AND BEHOLDING 
YOUR ORDER/' 

The apostle in the preceding chapter sets forth 
the Lord Jesus Christ, in the most exalted manner, 
giving us truly sublime views of Him in His per- 
son, character and work, as the image of the invisible 
God. He then concludes the chapter with exhorta- 
tions to the believing Colossians ; and in the begin- 
ning of this chapter he continues these exhortations 
to them to abide in Christ, and expresses his love 
to, and his joy in- them, as well as in other be- 
lievers who had not seen his face in the flesh, "For 
I would that ye knew what great conflict I have 
for you and for them at Laodicea and for as many 
as have not seen my face in the flesh," "that their 
hearts might be comforted, being built together in 
love, and unto all riches of the full assurance of 
understanding to the acknowledgment of the mys- 
tery of God, and of the Father, and of Christ in 
whom are hid all the treasures of wisdom and 
knowledge." 

Here then we have the grand treasury, the great 
repository of all the supplies of the church and 
people of God explicitly pointed out. Jesus Christ, 



L 



177 



History of Presbyiertanism 



the Son of God, the brightness of the Father's glory 
and the express image of His person, God-man- 
mediator, in whom it is said all fullness dwells, all 
the treasures of wisdom and knowledge, all grace 
and glory. 

The mind of man is prone to affect novelty even 
in the affairs of God, and as this usually forms a 
principal lure by which most churches are drawn 
away from that simplicity which is in Christ by 
the sophistry and guile of seducing spirits, the 
apostle as a powerful safeguard against everything 
of this kind simply directs the Colossians to Christ 
Himself, in whom is always to be found something 
really new, ever interesting and truly delightful, as 
well as at the same time actually transporting and 
supremely satisfactory to the soul. Hence he de- 
clares, in the verse immediately preceding that in 
which our text lies, that He thus spake of all those 
treasures of wisdom and knowledge that are laid 
up in Christ, that they might be fully established in 
Him, and not be easily carried away by the slight 
of men and the cunning craftiness whereby they 
lay in wait to deecive. "And this I say," says he, 
"lest any man should beguile vou with enticing 
words." 

The apostle having thus then testified his deep 
concern about these Colossians — lest, as the serpent 
had beguiled Eve through his subtlety, they should 
in like manner be deluded into similarly ensnaring 
and false notions derogatory to Christ and His 
glory, and ruinous to their own souls, proceeds 

i 7 8 



On Prince Edward Island 



here in the words of our text itself to "commend 
them in equally strong terms for their firm — solid — 
strict and steadfast adherence to the person, media- 
tion and doctrines of Christ, and to the worship, 
government and discipline which he had appointed 
in His church — notwithstanding the many attempts 
which had been made to corrupt their minds and 
draw them aside from the true grace of God in 
which they had been instructed ; and then for their 
still further encouragement he actually declares to 
them that, in addition to all this, although neces- 
sarily absent from them in the body, yet he was 
nevertheless really present with them in Spirit — 
so much so indeed that he rejoiced exceedingly, and 
was in fact very highly delighted with beholding 
their correct church order — their regularity, or their 
undoubtedly good church government, as it had 
been instilled by their Divine King, Head and Sov- 
ereign Master himself. — "For though I be absent," 
says he, "in the flesh, yet am I with you in the 
Spirit, joying and beholding your order and the 
steadfastness of your faith in Christ." This declara- 
tion the Apostle next follows up with an earnest 
exhortation to the Colossian church, and through 
it, to all churches of Christ in every other age, to 
continue steadfast in this same worship — order — 
ordinances and commandments of the Lord, blame- 
less, as they are graciously revealed in the Sacred 
Scriptures. "As ye have therefore received Jesus 
Christ the Lord, so walk ye in Him, rooted and 
built up in Him, and established in the faith as ye 



179 



History of Presbyterianism 



have been taught, abounding therein unto thanks- 
giving." 

The doctrine, then, plainly taught in the text 
taken in connection with the context, is that there 
is a certain order or government established in 
the Church of Jesus Christ Himself, her Great 
Founder, King and Head, by which all Christian 
Societies ought to be ever carefully regulated, to 
which they should steadfastly adhere, and which, 
though contemptible in the eyes of worldly men who 
can see no beauty in it, is yet glorious in the eyes 
of faith, and may well excite true joy, delight and 
admiration in the mere beholding of it, if that were 
all, without at the same time positively glorying 
in it as the apostle himself unquestionably did. "I 
am with you in the Spirit," says he, "joying and 
beholding your order." 

What the apostle beheld in the Saints and faith- 
ful brethren in Christ who were at Colossse, in their 
associated capacity, or church state, and which 
caused so much joy to him, was their order, good 
government, and the regularity which they 
displayed in the administration of all their church 
affairs, according to the pattern divinely laid down ; 
and this particular order which he so commended 
in them, and which is so plainly prescribed in the 
word of God, ought to be observed in a similar way 
by all other churches of Christ, in all other ages, 
for they are all bound sacredly to abide, observe, 
keep pure and entire, and readily obey all things 
whatsoever Christ has commanded them. I cannot, 

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On Prince Edward Island 



however, attempt here any detailed account of all 
those commandments and instructions of Christ or 
anything like a full delineation of all those laws 
with reference to matters of faith and practice, wor- 
ship and discipline, by which the affairs of his 
church are to be thus regulated and which are in- 
cluded in that order and government which he has 
thus appointed, and which an exhaustive prosecu- 
tion of the subject might consequently involve. All 
that I shall endeavor in the meantime is therefore 
to make a few plain, descriptive and practical re- 
marks on the nature, constitution, government and 
administration of the church of Christ as described 
in Scripture from which you may be led to see 
whether or not you yourselves, as a professing body 
of Christians, are really observing that proper order 
which Christ himself has thus appointed. And here 
it will be appropriate for us first to consider what we 
are to understand by this church itself — of whose 
order or government out text speaks. Now this 
team, church, is used in scripture sometimes in a 
very extensive and at other times in a much more 
restricted sense. 

It signifies in its more extensive application the 
whole body of true Christian believers, both living 
and dead, united under Christ their glorious Head, 
— all who have been given unto Him to be redeemed 
and saved by Him — all who have been already re- 
deemed and saved, or who shall thus hereafter be 
in like manner gathered along with them into one 
vast company under Christ Jesus their common 

181 



History of Presbyterianism 



Lord — the supreme organizer of this His own di- 
vinely assumed spiritual body — the church. This 
is that church that great redeemed and blood pur- 
chased body of Jesus Christ the Lord of Glory to 
which He is head over all things, and which He 
so loved that He gave Himself for it, that He 
might present it to Himself "a glorious church, 
not having spot nor wrinkle, nor any such thing." 
When the whole family of the elect shall finally be 
thus gathered into one wholly united and beautified 
body by the free grace of God, ultimately com- 
pacted into one giant corporation, then this church 
will be really complete and forever constitute that 
great "general assembly and church of the First- 
born, whose names are written in heaven — the 
Body of Christ— the fullness of Him that filleth all 
in all." This is what is sometimes called the in- 
visible church, because it cannot now be seen and 
known in all its members by man, but has its full 
existence only in the all comprehensive mind of the 
Omniscient Jehovah himself : and although no 
doubt there is and will be order, rule and govern- 
ment in this invisible church throughout all its re- 
splendent future destiny, yet it is not with respect 
to it that government is mainly spoken of in Scrip- 
ture, but with respect to the present terrestrial or 
visible church, in which sense the term church is 
also used, but used to denote merely the aggregate 
body of those, together with their children, who at 
any one time, here on earth, profess the true re- 
ligion, or faith, in the Lord Jesus Christ, and who 

182 



On Prince Edward Island 



thus in any place or in all places, and in any 
age or in every age, voluntarily and openly and 
legitimately have this peculiar and distinguishing 
mark. 

This last then is what is called the visible church, 
and the term also in this more restricted sense, has 
commonly two significations in the New Testament ; 
first, the whole professing people of God through- 
out the whole world, or that part of mankind who 
publicly own and acknowledge the divine authority 
of Christ, as well as His divine personality, make 
an open profession of allegiance to Him, and prac- 
tice subordination to all His laws, precepts and 
ordinances; and secondly, any local or particular 
congregations of such professing Christians. Thus, 
for example, we read of Christian churches as 
churches of Christ in the plural number, in different 
parts of the world, as the churches of Galatia, the 
church of Asia, and the like; and likewise in the 
singular number, as the church of Jerusalem, at 
Antioch, at Corinth, at Ephesus and the like, where 
those disciples of Christ, who at that time professed 
His religion, and who statedly assembled them- 
selves together for the purpose of mutual instruc- 
tion and edification, as so many distinct communi- 
ties or congregations are plainly intended. It ought 
to be remembered, however, that when the terms 
church or churches is used anywhere, in the last 
acceptation, it is always by way of accommodation, 
importing a smaller part of one great whole : a form 
of speech frequently used in Scripture, This is 

183 



History of Presbyieriantsm 

quite plain from the fact that the New Testament 
church, which at our Lord's ascension was com- 
prised in one single congregation at Jerusalem, and 
which was gradually enlarged from time to time by 
the constant accession of new convents until it be- 
came steadily diffused over many countries, was 
never broken or dispersed into so many entirely 
separate or independent societies, but simply into 
so many integral parts or members of one and the 
same composite association, all still united as one 
uniform body, having one uniform spirit, "even as 
they were called in one hope of their calling, hav- 
ing one head, one faith, one baptism, one God and 
Father of all who is above all and through all and 
in all." Indeed, the church of God has thus been 
one in all ages of time, and through the whole world, 
even from its very initial foundation in the family 
of Adam. Through all dispensations it has been 
one and the same church, having one common head, 
common promises, common objects, and common 
privileges. The church under the New Testament 
dispensation is not by any means, therefore, a new 
church, but one and the same church that existed 
under the Old Testament dispensation, and, indeed, 
for that matter, from the very beginning of time 
itself. The Christian church — the chosen spouse of 
the Lord Jesus Christ — is thus originally, perpetu- 
ally and assuredly one. "And we being many," 
says the Apostle, "are one body in Christ, and every 
one, members one of another." It ought conse- 
quently ever to be borne in mind that the church 
184 



On Prince Ed<ward Island 



is by no means made up of any members of in- 
sulated or mere independent sects or voluntary as- 
sociations, but that it constitutes on the contrary 
a thoroughly connected — compacted — and in the 
very highest degree as closely united a society as 
can be constructed — and as such essentially sub- 
sisting of itself, distinct from all other societies 
whatsoever — founded too on a charter no less per- 
manent and inviolable than that of the eternal cove- 
nant of God himself, which is well ordered in all 
things and sure; having also certain special incor- 
porate laws peculiar to itself, and all of which laws 
moreover must only be administered under the gov- 
ernment of certain regularly qualified officers who 
are invested with full power to execute these laws, 
and yet only so in the way and manner prescribed 
by the Lord Jesus Christ Himself, the Divine 
Founder, the Sole Proprietor, and the Supreme and 
ever living, the invisible Ruler of this His own 
chosen — spiritual and personal household. That this 
church of Christ is primarily and pre-eminently a 
spiritual society, distinct from every other society, 
having a government and laws, ordinances and dis- 
cipline, and penalties of a spiritual nature, alto- 
gether peculiar to itself or distinct from and inde- 
pendent of all human laws, is perfectly clear from 
the whole current of Scripture language having any 
bearing on the subject, and particularly from many 
of the names by which it is described and many of 
the things to which it is compared in the word of 
God. Thus, for instance, it is called the "Kingdom 

18s 



History of Presbyierianism 



of Heaven," and the "Kingdom of God." "Thou 
art Peter," said our Lord to Simon, son of Jonas, 
"and upon this rock will I build my church, and I 
will give unto thee the Keys of the Kingdom of 
heaven." Here the Church and the Kingdom of 
heaven must be considered as synonymous terms; 
and the church being thus called "a Kingdom" and 
"the Kingdom of Heaven" shows very plainly that 
it is a regularly established society, an essentially 
spiritual society, and one, furthermore, distinct 
from all other societies. The sacred thing is also 
plain from the church being called the "Dominion 
of Christ," "and in the days of these Kings shall the 
God of heaven set up a Kingdom which shall never 
be destroyed, and the Kingdom shall not be left to 
other people, but it shall break in pieces and con- 
sume all those Kingdoms and it shall stand for- 
ever." And there was given him dominion and 
glory and a Kingdom, that all people and nations 
and languages should serve him. "His dominion is 
an everlasting dominion which shall not pass away." 
Again the church is called the "House" and the 
"Household of God," the "Temple of God," the 
"Body of Christ," all of which and similar descrip- 
tions of the church distinctly show that it is em- 
phatically a spiritual church or society of which all 
individual believers, as well as all particular 
churches or congregations, are parts and parcels, in- 
corporated into one body of which the Lord Jesus 
Christ is himself the Supreme Head. We must re- 
member that in direct allusion to the Lord Jesus 

186 



On Prince Edward Island 



Christ, God himself has eternally proclaimed, "I 
have set my King upon my Holy Hill of Zion." 

Second. Consider the constitution of this church 
with respect to its membership. In this particular 
the word of God is clear, express and pointed. It 
teaches us that the members of Christ's visible 
church ought individually to possess a competent 
measure of the knowledge of divine truth, make a 
suitable profession of faith, and lead a conversation 
becoming the gospel. This knowledge which they 
should possess, this profession which they should 
make and this conversation which they should thus 
exemplify ought to be something more than a mere 
theoretical knowledge, a mere formal profession or 
a conversation merely exempt from the grosser vices 
of openly wicked men, for it is evident a person 
may have all these things even in a marked degree 
and yet be as really void of any true, vital godli- 
ness as the veriest heathen. Such a person may be 
able to talk intelligently enough about the doctrines 
of the gospel; he may profess loudly enough and 
may even give his assent to all the usual formulas of 
almost any Christian church, and he may actually 
go beyond this, and possess what is called an un- 
blemished moral character among his fellow men, 
and yet after all be totally destitute of saving faith 
or any of those marks which prove him to be a 
child of God. The Scriptures therefore teach us 
to look beneath and beyond the mere surface of hu- 
man life or ordinary moral character in forming an 
estimate of the genuine membership of the visible 

i8 7 



History of Presbyteriantsm 



church. For as he is not a Jew who is only one 
outwardly, neither is he a Christian who is simply 
one by public profession. In Christ Jesus neither 
circumcision availeth anything nor uncircumcision, 
but a new creature, and this new creature ever dis- 
covers itself practically in acts of faith working by 
love, faith especially in the Lord Jesus Christ, such 
a faith as will lead its owner to a cheerful obedience 
to his laws. The Scriptures teach us that the knowl- 
edge possessed by members of Christ's church must 
be both divine and spiritual, saving and practical — 
a knowledge which affects the heart and controls 
the life, a knowledge which cannot be acquired by 
the unaided exercise of human reason, but only by 
the infinitely higher influence or teaching of the 
Holy Spirit. This knowledge accordingly is some- 
thing which "flesh and blood cannot reveal, but the 
Father of our Lord Jesus Christ, who is in heaven." 
"For the natural man receiveth not the things of 
the Spirit of God, for they are foolishness unto him, 
neither can he know them because they are spiritu- 
ally discerned." 

This knowledge therefore is manifestly taught by 
God himself and is peculiar to his own children; 
hence it is that we have the promise of the covenant 
in this precise language, "I will give them a heart 
to know me, saith the Lord, and they shall no more 
every man teach his neighbor saying know the Lord, 
for all shall know me from the least to the greatest ;" 
and our Saviour saith, it is written in the prophets 
"They shall all be taught of God." Such then is 
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On Prince Edward Island 



the nature of the knowledge which every professor 
of religion ought to possess. The Scriptures teach 
us further that this profession of faith must be an 
audible, open, candid profession, such a profession 
as springs from unfeigned faith in the Saviour. "If 
thou shalt confess with thy mouth the Lord Jesus 
and shalt believe in thy heart that God hath raised 
Him from the dead, thou shalt be saved." "For with 
the heart man believeth unto righteousness, and 
with the mouth confession is made unto salvation." 
This confession must, the Scriptures also teach us, 
be such as is actually accompanied with the habitual 
practice of good works. "For what shall it profit a 
man though he say he hath faith and hath not 
works ?" Can such pretended faith save him ? Cer- 
tainly not. No man can be considered a partaker 
of true saving faith, let him profess what he may, 
if he does not, at the same time, practically demon- 
strate his faith by a suitable exemplification of that 
Truth which is according to godliness, and hence 
no man can be considered a genuine member of the 
church of Christ according to the divine constitu- 
tion of that society who does not adorn his public 
profession by the actual fruits of righteousness and 
true holiness, for holiness becometh the house of 
God forever. Without a clear indication of this 
holiness no profession of religion, however loud, 
can be rightly sustained as either credible in itself, 
acceptable to God, or profitable to those who make 
it; and this holiness which is thus so absolutely es- 
sential to the genuine Christian character is some- 

189 



History of Presbyterianism 



thing, be it remembered, entirely different from 
and vastly superior to that cold, lifeless, inopera- 
tive kind of morality which consists in merely ab- 
staining from those more flagrant eruptions of vice 
which of themselves necessarily expose their per- 
petrators to the open shame of the world. It is a 
holiness which implies not only the external per- 
sonal purity — a holiness, it is true, which consists in 
abstaining from all known sin, or in "denying un- 
godliness and worldly lusts," a holiness which in 
very deed consists in much more than all this, even 
in living soberly, righteously and godly in this pres- 
ent evil world. In other words, it is a holiness 
which proves its possessor to be a true worker of 
righteousness by his daily actions, as well as by his 
verbal profession. This most important desidera- 
tum then, in every worthy Christian character, this 
indispensable holiness is something which must un- 
questionably have its seat in the heart, and must 
impel its owner to all incumbent deeds of vital re- 
ligion in his daily life. It is a holiness which ex- 
tends to all the powers of the soul, to all the opera- 
tions of the mind and to all the actions of the life, 
in such a way as to make it abundantly apparent, 
even to the most casual observer, that all who are 
the subjects of it are indeed "Trees of righteous- 
ness," the planting of Jehovah himself. It is a "holi- 
ness without which no man shall see the Lord." 
Such then are some of the plainest declarations of 
Scripture with regard to those who are really fit 
and proper persons to be received into the commun- 



190 



On Prince Edward Island 



ion of the visible church of our blessed Redeemer. 
They ought to be persons who possess real, active, 
experimental and truly practical religion — persons 
who are indeed "Born again/' renewed in the spirit 
of their minds, possess implicit faith in the right- 
eousness of God their Saviour, and who have un- 
mistakably been made partakers of the Holy Ghost, 
in as far as these characteristics of genuine Spiritual 
regeneration can be ascertained from a clear percep- 
tion of those fruits which are indicative of them, 
"even those fruits of righteousness which are by 
Jesus Christ, unto the praise and glory of God." 
Now "The fruits of the Spirit are love, joy, peace, 
long-suffering, gentleness, goodness, faith, meek- 
ness, temperance, against which there is no law." 
Our Saviour says positively, "Except a man be born 
again he cannot see the Kingdom of God," and 
again, "Except a man be born of the water and 
of the Spirit he cannot enter into the Kingdom of 
God." He only has a title to the supremely honor- 
able name of Christian who departs from all in- 
iquity and "If any man have not the Spirit of Christ 
he is none of his." "The children of God are mani- 
fest and the children of the devil ; whosoever doeth 
not righteousness is not of God, neither he that 
loveth not his brother." But in seeking to ascer- 
tain the eligibility of those who are justly entitled to 
rank as bona fide members of the true visible church, 
it is not at all necessary for us even to pretend to 
judge the heart. It is by their fruits that they are 
to be known, and only can be known bv man. It 



191 



History of Presbyteriamsm 



is not for us therefore to adopt real saintship as a 
distinguishing emblem by which to test practically 
the true membership of the visible church, because 
deceivers may at any time counterfeit real saintship 
and thus actually impose upon the church ; and, be- 
sides, God alone is and can be judge of the human 
heart. But then, at the same time, it ought to be 
distinctly borne in mind that without this real saint- 
ship no one can honestly seek church fellowship, 
and that also without an open profession of this 
real saintship, or true conversion, accompanied at 
least by such practical appearances of personal holi- 
ness as just described, none can be consistently re- 
ceived into actual church communion, and if per- 
sons seeking admission do not so profess such saint- 
ship, or in other words, do not claim to have been 
truly converted, and do not manifest at least a 
sufficiency of corresponding fruit to justify a belief 
in their sincerity, they should not be received as 
properly accredited or genuine professors at all, as 
was the case with Simon Magus, who was convicted 
of hypocrisy both of his own words and deeds, and 
was therefore not again so far as we are told, 
esteemed a true professor, but whom, on the con- 
trary, we find Peter addressing in the following 
alarming language, "Thy money perish with thee, 
because thou hast thought that the gift of God may 
be purchased with money thou hast neither part 
nor lot in this matter." It was by what Simon 
Magus said and did in offering money to purchase 
the gift of God that Peter convicted him of duplic- 
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On Prince Edward Island 



ity, or discovered him to be a hypocrite, or a mere 
false professor. To the same purpose may be ad- 
duced the example of those of whom the apostle 
speaks when he says, "For many walk of whom I 
have told you before, and now tell you weeping that 
they are the enemies of the cross of Christ." And 
in the same category, too, must be included all 
those who assume a mere "Outward form of godli- 
ness," but at the same time practically "deny the 
power thereof," for by so doing such persons are 
simply convicting themselves of not being what they 
verbally profess, and consequently from all such 
the church is required to turn away and to count 
them as nothing better than "heathen men and pub- 
licans." In short, none are to be esteemed as sin- 
cere members of the church, if they manifest a pre- 
vailing inclination to any kind of wickedness, or if 
they do not by the prevailing tenor of their daily 
life evince a proper submission of their personal 
consciences and their personal possessions to the re- 
vealed authority of Christ as their acknowledged 
Lord and Master; and also if they do not show an 
honest desire to yield a cheerful obedience to his 
divine will in all things. "For," says the Apostle, 
"I have written unto you not to keep the company 
of any man that is called a brother, if he be a forni- 
cator or covetous, or an idolater, or a railer, or a 
drunkard, or an extortioner, with such a one, no 
not to eat." "Know ye not that the unrighteous 
shall not inherit the Kingdom of God ?" Be not de- 
ceived, neither fornicators, nor adulterers, etc., shall 



M 



193 



History of Preshytertantsm 



inherit the Kingdom of God. The church is to turn 
away, or exclude from her membership all those 
who are lovers of their own selves, covetous, 
boasters, proud, blasphemers, disobedient to par- 
ents, unthankful and unholy. None are to abide 
in God's tabernacle, even though they may have 
been admitted into it under a false profession, or 
to abide in his holy hill, but those "that walk up- 
rightly and speak the truth in their hearts." "He 
only who has clean hands and a pure heart, who 
doth not lift up his heart unto vanity, nor swear 
deceitfully, shall ascend into the hill of the Lord and 
abide in his holy place." From the above passages 
of Scripture we learn how the visible church of 
Christ should be constituted. In further support of 
this point we might refer, First, To the account 
given in the Old Testament of the original founda- 
tion, formation and establishment of the church 
itself. Second, The account given of the history of 
the church under the Old Testament dispensation. 
Third, To the very nature of church communion or 
fellowship. Fourth, To the Scripture representa- 
tions made of the church as "The body of Christ," 
"The temple of God," "The Spouse of Christ," etc. 
Fifth, To the distinction noted in the word of God 
between the church and the world, between believers 
and unbelievers; and Sixth, To the description of 
those who form the church of Christ and are called 
Christians : Sons of God, Heirs, Children of God, as 
justified, Sanctified, Saints, a Royal Priesthood, and 
the like. In short, the whole scope and tenor of 



194 



On Prince Edward Island 



divine revelation proceeds upon the assumption that 
the primitive church was composed almost exclu- 
sively of such members as have now been described. 
Thus, for instance, the Apostle Peter describes 
church members as having purified their souls by 
obeying the truth through the Spirit — as being liv- 
ing stones built up into a spiritual house — an holy 
priesthood, a chosen generation, and as having ob- 
tained like precious faith. The Apostle Paul de- 
scribes them in equally characteristic terms, as hav- 
ing been "called to be saints," as having "Come to 
Mount Zion," and it seems to have been more par- 
ticularly with reference to their character in this 
point of view, that he here declares in our text that 
he was with the Colossian church "in Spirit, joying 
and beholding their order." 

Third. Let us now attend to the office bearers ap- 
pointed in the church as it was completely organized 
or constituted under the apostolic example. When 
Christ ascended up on high we are told that he 
gave gifts unto men, "And he gave some to be 
apostles, and some to be prophets, and some evan- 
gelists, and some pastors and teachers for the per- 
fecting of the saints, for the work of the ministry, 
for the edification of the body of Christ, till we 
all come in the unity of the faith and of the knowl- 
edge of the Son of God, unto a perfect man, unto 
the measure of the stature of the fulness of Christ." 
"God hath set some in the church, first apostles, 
secondly prophets, thirdly teachers, after that mir- 
acles, then gifts of healing, helps, governments, di- 

195 



History of Presbyieriantsm 



versity of tongues. Having these gifts differing ac- 
cording to the grace that is given unto us, whether 
prophesying, let us prophesy according to the pro- 
portion of faith, or ministering, let us wait on our 
ministering, or he that teacheth, on teaching, or he 
that exhorteth, on exhortation; he that giveth, let 
him do it with simplicity, he that ruleth, with dili- 
gence, he that showeth mercy, with cheerfulness." 
It is evident from these and other passages of Scrip- 
ture that proper office bearers have been duly ap- 
pointed and invested with power and authority for 
conducting in an efficient manner, both the external 
and internal affairs of the Christian church. Some 
of these office bearers are of an extraordinary kind, 
such as apostles, prophets and evangelists, and 
ceased with the apostolic age. When the canon of 
Scripture was completed and the gospel promul- 
gated and confirmed, the necessity for such extra- 
ordinary or supernatural gifts and office bearers was 
practically superseded. Others of these office bear- 
ers, however, were ordinary and were consequently 
to remain in the church till the end of time. Those 
officers that are permanent are of two classes, Bish- 
ops and Deacons. Thus the apostle in his epistle to 
the Philippian Church, which was at that time com- 
pletely organized, addressed himself to "All the 
Saints in Christ Jesus which are at Philippi, with 
the Bishops and Deacons." Here the saints, to- 
gether with the Bishops and Deacons, are the sole 
parties addressed, as constituting the regularly or- 
ganized and fully equipped church or congregation 
196 



On Prince Edward Island 



at Philippi, and who, moreover, were the only par- 
ties, it would appear, who either then or at any other 
time ever entered into the relative composition of 
that church. These several parties as here speci- 
fied evidently therefore formed of themselves a per- 
fect church corporation at that time — a complete 
Christian Association of local believers. By the 
expression, "All the Saints," is evidently meant the 
ordinary or what we sometimes call the private or 
lay members of the church ; and by the Bishops and 
Deacons are just as plainly to be understood the 
local officiating office bearers in that church in con- 
tradistinction from those ordinary members. These 
office bearers then, are all verbally and definitely and 
entirely comprehended under just two classes, viz., 
"Bishops and Deacons," although it is also quite 
evident, at the same time, that there was a plurality 
of these included in each class, or that there existed 
at the same time, in the same church or congrega- 
tion, several Bishops and several Deacons who both 
filled and executed the respective duties of these 
separate offices. Now as the church at Philippi was 
thus officially constituted by the most direct apos- 
tolic supervision, so, we have every reason to con- 
clude, were all the other churches constructed which 
were ever planted by the Apostles of Christ. For 
if this specially recorded example of the primitive 
church at Philippi has any scriptural significance at 
all it must extend to all other churches whatever 
subsequently planted in all places and in all ages of 
the world. All other churches then, we must pre- 



197 



History of Presbytertantsm 



sume, should be organized as nearly as possible on 
this same divinely recorded model. They should, 
in the first place, as we have already seen, be 
church of veritable saints with respect to their 
membership; they should be separate from the 
world and united together among themselves; they 
should have two classes of office bearers with a 
plurality of serving members in each of these 
classes, and all this for the promotion of suitable 
order and good government, as well as for the at- 
tainment of all the other grand ends of true Chris- 
tian fellowship. 

The manner of electing these office bearers, set- 
ting them apart to their several offices — their char- 
acter and qualifications and the various duties re- 
quired of them, are all likewise clearly pointed out 
in the same apostolic records. As to their election, 
both classes are to be chosen by the members of 
the respective churches where they are to officiate. 
This is sufficiently plain from a variety of approved 
examples left upon record in the Scriptures and 
which consequently we must regard as equivalent 
to an express requisition. Thus, for instance, were 
the seven Deacons chosen in the primitive church 
at Jerusalem, and thus also were the other class, 
the Bishops, chosen in all the other primitive 
churches of which we read in the apostolic writings. 
Those accordingly who are once elected or chosen 
by the regular members of the churches over which 
they are required to preside, are in the next place 
to be ordained or solemnly set apart to their re- 

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On Prince Edward Island 



spective offices by prayer and fasting and "the lay- 
ing on of the hands" of those already in office before 
them. In this way, it is evident, were the seven 
deacons just alluded to, set apart or invested with 
office in the early church at Jerusalem. Then the 
twelve called the multitude of disciples unto them 
and said, "It is not reason that we should leave the 
word of God and serve tables. Wherefore brethren 
look ye out among you seven men of honest re- 
port, full of the Holy Ghost and of wisdom whom 
we may appoint over this business." Then the multi- 
tude, we are told, being pleased with the request, 
choose seven men and placed them before the apos- 
tles, who, when they had prayed, laid their hands 
on them. And as the Deacons were thus set apart 
so also was the other class of office bearers appointed 
in a similar manner. In short, there is not a single 
instance of ecclesiastical ordination, whether of 
Bishops or Deacons, the particulars of which are 
anywhere described in the New Testament, which 
was not performed in the exact manner which has 
been now stated, that is, with fasting and prayer 
and the laying on of the hands of those who had 
already preceded them in office; and it is further 
abundantly evident that none were ever permitted 
to take upon themselves either of these offices by 
their own personal act, or without having been thus 
formally set apart by others already invested with 
due authority to that end. The pointed injunction 
given by Paul to Timothy ought certainly to be 
strictly observed on all similar occasions on which 

199 



History of Presbyterianism 



like appointments are being made. "That which 
thou hast learned of me amongst many witnesses, 
the same commit to faithful men who shall be able 
to teach others also." Before then any one can 
teach, preach, rule or perform any other official duty 
in the church in accordance with this plainly pre- 
scribed order of Christ's house he must have proper 
vScriptural authority conferred upon him for that 
purpose. 

But as this valid election and installation of legiti- 
mate church officials is thus concisely laid down in 
Scripture, so also we have their character and quali- 
fications described with equal distinctness. "This is 
a true saying if a man desire the office of a Bishop 
he desireth a good work. A Bishop must be blame- 
less, the husband of one wife, vigilant, sober, of 
good behavior, given to hospitality, apt to teach, 
not given to wine, no striker, not given to filthy 
lucre, patient, not a brawler, not covetuous, one 
ruling well his own house, having his children in 
subjection with all gravity. For if a man know 
not how to rule his own house, how shall he take 
care of the church of God?" Moreover, all the 
qualifications demanded here of Bishops are like- 
wise required in Deacons, with the exception of 
being "apt to teach," and of not being "a novice," 
as may be seen from the following verses in the 
same chapter, "Likewise must the deacons be grave, 
not double-tongued, not given to much wine, not 
greedy of filthy lucre, holding the mystery of faith 
with a pure conscience. And let these also be first 

200 



On Prince Edward Island 



proved, then let them use the office of a deacon, 
being found blameless." Such, we are apprised, 
should be the personal character of all those who 
would fill worthily either of the sacred offices in 
question. The duties devolving upon those who 
hold these offices are both important and responsible. 
Than these very duties, none which human beings 
are called upon to discharge can be regarded as 
more sacred. The obligations which these duties 
entail upon the first class of these office bearers, for 
instance, may in a great measure be inferred from 
the very titles which are given them in the Scrip- 
tures, such as elders, bishops, overseers, leaders, 
presidents, rulers, stewards of God, and the like, 
which all clearly imply that the office itself is both 
responsible and charged with many exceedingly im- 
portant duties. On these, however, I cannot afford 
to dwell. I shall just merely further remark that 
although the elder's and bishop's office is in its main 
and Scriptural design undoubtedly one and the 
same, yet it clearly implies and distinctly institutes 
the equally important Scriptural distinction of both 
teaching and ruling, and on account of this obvious 
distinction thus made between certain of those per- 
mitted to occupy the office correspondingly distinct- 
ive duties are necessarily, to a certain degree, as 
plainly required of them. This is quite apparent 
from the apostle's own injunction, "Let the elders 
who rule well be counted worthy of double honor, 
especially those who labor in word and doctrine." 
All elders, therefore, are rulers, but at the same time 



201 



History of Presbyterianism 



there are notably some who, besides ruling, have 
also the additional charge of laboring "in word and 
doctrine." These are the teaching elders whom we 
find elsewhere designated "the presidents" or angels 
of the churches, and hence in every properly 
equipped congregation we may safely conclude 
there should at least be one of these whose appropri- 
ate prerogative it is, besides discharging the other 
duties of this class, to preside over all official coun- 
cils of the eldership in general, over all the constitu- 
tional church meetings, courts and assemblies; but 
above and beyond all else, whose most pressing 
function it is to labor faithfully "in word and doc- 
trine," to preach the gospel publicly and from house 
to house, to feed the flock of God by dispensing to 
them all the ordinances of his own appointment. 
The duties of the remaining members of this order 
is "to rule" ; but this includes in it much more than, 
it is to be feared, is usually apprehended by a very 
large proportion of those who commonly occupy 
this distinctive branch of the office. Besides admit- 
ting and excluding individuals to and from church 
fellowship, serving at the Lord's Table, and a few 
other things which officers of this class ordinarily 
attend to in the routine government of the church, 
it is also their incumbent duty as well as their special 
privilege to be examples to the flock; to watch for 
souls, both by observing the peculiar dangers to 
which they may be exposed and also by giving 
timely warning and suitable counsel to all who may 
at any time stand in need of their friendly Chris- 
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On Prince Edward Island 



tian aid, to visit the sick and afflicted, converse and 
pray with them, to instruct the young and, in short, 
to do all they can to aid the minister in spreading 
the knowledge and love of Christ and in taking the 
practical oversight of the whole flock of God of 
which the Holy Ghost has made them overseers. 
In like manner also the "Deacons" who constitute 
the other prominent class of office bearers in the 
church have certain distinctive and important duties 
and responsibilities attached to their special voca- 
tion in the house of God. These are the "managers 
by the money tables" — that is, the financial affairs 
of the respective congregations in which they are 
for this purpose appointed ; and the order, progress 
and prosperity of the church itself depend in no 
small degree on this very class and on their faith- 
ful and efficient discharge of the duties with which 
they are thus personally entrusted. For the apos- 
tle tells us particularly that all those who "use the 
office of a deacon well purchase to themselves a 
good degree, and great boldness in the truth as it is 
in Christ Jesus." 

But I cannot dwell any longer on this branch of 
the subject. Nor have I space left to point out to 
you the strong obligations resting on all other mem- 
bers of the church towards those who are thus regu- 
larly placed over them in the Lord. They should 
undoubtedly acknowledge them as such "and 
esteem them very highly for their work's sake." 
They should likewise cheerfully submit to them 
in all matters over which their official position gives 

203 



History of Presbytertanism 



them a legitimate and necessary control as mani- 
festly becometh all those who profess to be the de- 
voted followers of the meek and lowly Jesus. But 
beyond this, they should regularly provide for their 
temporal support as the Scriptures themselves im- 
peratively enjoin % because "The laborer is worthy 
of his hire." 

When, therefore, any church or congregation is 
found thus duly organized according to divine ap- 
pointment, and when, in a spirit of true mutual love, 
forbearance and Christian activity, all these things 
are systematically attended to, then, indeed, with the 
apostle, we may well feel constrained to behold with 
unfeigned joy and abundant admiration the un- 
doubted order, correct government and pure Scrip- 
tural discipline of that particular church. Now, 
as professed Presbyterians, we, of course, entertain 
the belief that that special branch of the Christian 
Church to which we ourselves belong, in as far as 
we are able to judge, has probably, if not indeed 
more than probably, adhered to the strict require- 
ments of those plain Scriptural examples which we 
have just been considering, in a much closer degree 
than any other Christian society or church organiza- 
tion of whose existence, at least, we ourselves have 
any practical or personal knowledge. Its framers, 
in our conscientious opinion, have most certainly en- 
deavored to follow this precise Scriptural pattern, 
and have adhered to those same Scriptural stand- 
ards quite as closely perhaps as it is possible to esti- 
mate correctly what these standards really are. 

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On Prince Edward Island 



Let it, however, be distinctly understood, that as 
professed Presbyterians we assume this firm posi- 
tion, and this frank confession of it, not from the 
slightest spirit of self adulation on our own part, 
which would be something entirely out of place in 
such a connection as this, but on the contrary, 
simply and solely from what we unhesitatingly con- 
ceive to be in themselves most obviously the plain 
and unvarnished facts of the case. Some of our 
Episcopal brethren, it is true, although for the most 
part candidly admitting that elder and bishop 
were thus originally used as we have already pointed 
out in the primitive New Testament church as 
strictly interchangeable or as synonymous terms, 
and hence at that early day must unquestionably 
have denoted one and the same office, yet assert that 
very shortly after the time of the apostles, if not with 
and by their personal consent, this primitive order 
of things was practically changed, and the Episcopal 
form of church government which they maintain 
was permanently substituted in its place. For this 
most unwarranted assumption, however, they can- 
not find the slightest countenance in Scripture itself. 
It is only necessary to say, in order to completely 
refute it, that of itself it merely embodies a very 
wicked example of going decidedly "Beyond what 
is written." Here, if anywhere, we are sacredly 
bound to take revealed truth or real Scripture narra- 
tive just exactly as we find it, and without seeking 
to uphold any prepossessions or preferential schemes 
of our own, submitting ourselves both lovingly and 

205 



History of Presbyierianism 



reverently to its inspired dictum. No less, indeed, in 
matters of practice than of doctrine must we ever 
unhesitatingly bow to its unerring authority, and 
more especially so in every thing which may possibly 
pertain to the right management of the house of 
God. We must never forget that in reference to all 
things extraneous to that house our Saviour him- 
self has positively commanded, "Take these things 
hence." So too, Roman Catholics claim that they 
have tradition as well as revelation to guide them 
in this as in many other ecclesiastical affairs. But 
nowhere in the New Testament do we find any 
tradition or oral information of any kind mentioned 
as binding on any parties whatever save on those 
only who had received them directly from the lips 
of those by whom they were originally propounded 
and with regard to which, at the time, there could 
have been no possibility of any mistake. This, how- 
ever, is an entirely different matter from giving heed 
to traditions falsely so called, professing to have 
come down to us second-handed, from mouth to 
mouth through many successive generations, and 
which manifestly on this account, if even they could 
be proved to have ever possessed any real founda- 
tion in facts, must long ere this have become so ut- 
terly perverted as to have completely lost all pre- 
tense whatever to genuine authenticity, and to 
be now at least destitute of the very smallest 
vestige of reliability. All such pretended traditions 
can no more, therefore, stand the test of the every- 
day experience of ordinary common sense than of 

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On Prince Edward Island 



the infinitely higher touch-stone of actual revelation 
itself. 

"But now we have a more sure word of prophecy 
to which ye do well that ye take heed, as to a light 
shining in a dark place, even until the day dawn 
and the day star arise in your hearts." This writ- 
ten word is, therefore, most emphatically our only 
infallible rule because it, and it alone, is divine, and 
from its clearly recorded decisions there can posi- 
tively be no subsequent appeal; and here in this 
present connection if anywhere those decisions are 
abundantly plain. Itself evidently admits of no 
officiating sacerdotal order whatever under the New 
Testament dispensation, no complex ritualistic 
forms or ceremonies, no vain oblations, no sacrificial 
performance of the mass, no prescribed vestments, 
no mitered cardinals, no archbishops or popes, no 
prelatic sacerdotalism of any description whatever, 
to dictate imperiously to the true Christian Church, 
or in any other improper way to lord it over God's 
own chosen heritage. No, but in diametrical oppo- 
sition to all this it plainly and positively assures us 
that the Lord Jesus Christ himself, that Great Shep- 
herd of the sheep, and sole "High Priest of our 
profession," did himself long since, "in the fulness 
of time" even eighteen hundred years ago, in his 
own Sovereign love and mercy, and by one grand 
and unaided act of his own, "for of the people there 
was none with Him," by one ever adorable, supreme, 
mighty, final, all-sufficient sacrifice of himself for- 
ever make an end of sin, "forever perfected all them 



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that are sanctified" ; and when he had thus, by one 
final, and because divine, perfect and eternal offer- 
ing of Himself, "forever purged our sins," we are 
distinctly told that "he sat down on the right hand 
of the majesty on high." There can now therefore 
never hereafter be any other possible sacrificial of- 
fering or pretended auxiliary offering of any de- 
scription whatever made for sin. 

Everything propitiatory, to the very last drop of 
incarnate blood, has thus already been shed, once 
for all, and no imaginable repetition or subsequent 
renewal of that perfectly "finished" act can ever 
again in the history of this world or in the ex- 
perience of our race be permitted to occur. The 
Romish "Sacrifice of the mass," as it is called, can 
then be actually nothing short of an unmitigated and 
perpetual insult to the God of heaven. No imaginary 
human priests can have any share whatever in the 
absolutely single handed and wholly indivisible 
sacrifice of the Lord Jesus Christ. That work is 
now, has been and must ever remain his own. In 
reference to his great mediatorial work more than 
anywhere else has he declared "I am the Lord and 
my glory will not give to any other." On this all- 
important point the Scriptures of truth leave not 
the smallest room for dispute. The great work of 
human redemption is by them repeatedly pronounced 
forever complete, and consequently the only part 
now left for us, as they likewise distinctly point out 
— the only work in which we can have any active 
share— is simply that of proclaiming aloud this 

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mighty soul saving truth, this glorious consumma- 
tion of divine love and mercy to our sinful and per- 
ishing fellow men: "Go ye into all the world and 
preach the gospel to every creature, baptizing them 
in the name of the Father and the Son and the Holy 
Ghost; and lo, I am with you alway even unto the 
end of time." And in endeavoring to fulfill this great 
commission we must, at the same time, without fail, 
take his own word, and that word alone, for our 
constant companion and guide, for our real man 
of counsel in all spiritual things, for it has been 
graciously given us for this very purpose, for it is 
written, "All Scripture is given by inspiration of 
God and is profitable for doctrine, for reproof, for 
correction, for instruction in righteousness, that the 
man of God may be perfect, thoroughly furnished 
unto all good works." This is the whole design of 
the Scripture, which must accordingly be abundantly 
sufficient as thus given by Christ himself for out- 
constant guidance in all things concerning the cor- 
rect government of his own church, by his own re- 
deemed followers in every age of time. "To the 
law and to the testimony if they walk not according 
to this rule it is because there is no light in them." 

Fourth. I should now have shown you that the 
true order of Christ's Church appears and only ap- 
pears when no lawgiver but Christ himself is recog- 
nized in all matters of religion, and when no author- 
ity in spiritual things is acknowledged by the mem- 
bers and office bearers of the church but the sacred 
oracles of Scripture, and thus have proved to you 



N 



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that the special forms or modes of Church Govern- 
ment that ought to be adopted in all Christian com- 
munities should ever correspond as nearly as possible 
to that which has been prescribed by Christ himself, 
her only divine King and Head, and that all the laws 
which thus relate to church government here on 
earth, as well as to all the matters of faith and 
practice, worship and discipline should unquestion- 
ably be as clearly deducible as possible from the un- 
mistakable directions of those same sacred and in- 
spired oracles themselves, for Jesus Christ is the 
only real king and head of his own church. The 
sacred oracles are the only sure rule of faith and 
practice, and these of themselves are entirely suf- 
ficient to direct in all things pertaining to faith and 
practice or to the teachings, order and guidance or 
government of this church itself, not only as a 
whole, but even as any particular branch, fragment 
or congregation into which, for many obvious rea- 
sons, it may be found expedient to have it sub- 
divided. "The law of the Lord is perfect, making 
wise the simple; the statutes of the Lord are true 
and righteous altogether. More to be desired are 
they than gold ; yea, much fine gold, and in keeping 
of them there is great reward." Hence it is that 
God's faithful professing people, in every age and 
under all possible circumstances, can apply directly 
to his own blessed word — his own inspired oracles 
— as their all sufficient directory, or, as the Psalmist 
has beautifully described it, as constituting in itself 
their constant, never failing resort, even as a "lamp 



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to their feet and a light to their path"; "and a 
highway shall be there and a way, and it shall be 
called the way of holiness; the unclean shall not 
pass over it, but it shall be for these : the wayfaring 
men though fools shall not err therein.' , "The en- 
trance of thy word giveth light." 

But I have not time to dwell longer upon any of 
these interesting points. I shall therefore now con- 
clude very briefly by calling upon you as a profess- 
ing Christian Church to endeavor to conform in all 
things to that order which Christ himself has mani- 
festly appointed. Whereunto ye have already at- 
tained in this same order, see that ye diligently 
adhere to it, and in any respect in which you may 
still be deficient, or whereunto you may not yet 
have fully attained, see to it that ye now forthwith 
endeavor to set promptly "in order" those things 
that are wanting. "Be ye followers of God as dear 
children — followers of the Lord himself and of his 
inspired Apostles, and thus followers of the churches 
of God which were in Christ Jesus" in those early 
times in which the apostles lived, and in which both 
by their precept and by their example they have 
left us such graphic instructions and such sublime 
models for our present imitation and support and 
our future spiritual and eternal welfare. "Hold fast 
therefore that form of sound words" with which 
you have thus, by the special grace of God, been 
so efficiently provided. Follow in all things the 
pattern thus laid down in the divine word itself. 
"The forms of the house written in your sight, and 



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the fashion thereof, and the goings out thereof, and 
the comings in thereof, and all the forms thereof, 
and all the ordinances thereof, and all the laws 
thereof, and keep the whole form thereof and all the 
ordinances thereof and do them." "Thus saith the 
Lord, stand ye in the ways and see and ask for the 
old paths, where is the good way, and walk therein 
and ye shall find rest to your souls." "Ever sanctify 
therefore in your hearts," as the Apostle Peter 
directs, "Christ Jesus the Lord and be always ready 
to give an answer to every man that asketh of you 
a good reason of the hope that is in you." And 
may the Father of lights and the God of all grace 
himself so bless to your hearts and mind the study 
of his own divine word that you may all be en- 
abled not only to find the right way, but to walk 
with perfect heart and willing mind fearlessly, 
steadily and consistently therein. Remember, not- 
withstanding all we have now said, that even al- 
though anyone of you should belong to the most 
faultlessly regulated and most perfectly governed 
church on earth, and yet not really yourself be a 
member of the only true church of God whose 
names are written in heaven, such a mere formal 
church connection can avail you nothing whatever 
in the great day of accounts, when the Lord Jesus 
shall come in person to be glorified in his holy 
angels and in all his true and genuine followers 
among mankind. See to it then, without delay, that 
your names are all written in the Lamb's Book of 
Life, and that you are fully ready at any moment 



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to take up your cross and follow him whithersoever 
he goeth. Make sure that you are honestly his now 
in whatever branch of his militant church you may 
at present be ranked here below, and then you shall 
be certain of a royal welcome hereafter, even with 
that glorious church itself of the first-born above, 
which we are assured shall, in God's own appointed 
time, shine forth all complete in her glorified bridal 
attire "fair as the moon, clear as the sun and terrible 
as an army with banners;" and for this end may 
God bless to you the preaching of his own word, 
and to his name be all the praise. Amen. 



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CHAPTER XXIV. 

SERMON BY REV. GEORGE SUTHERLAND, D. D., IN 1 857. 

Luke xix: 41 : "And when he was come near he 
beheld the city and wept over it." 

The sight of the eye affects the heart. Would you 
have your mind filled with a delightful sense of the 
beauty and magnificence of God's creation? Then 
stay not in the thronged city, tarry not in tabernacles 
of clay ; go stand, as the morning sun pours its bril- 
liant rays over the earth, on some eminence over- 
looking the gardens and fields, the valleys and 
lawns. There your souls may bask in the fra- 
grance of delight, while scenes of beauty, of peace, 
of plenty lie spread out before you. Would you 
know the horrors of war? Go and walk through 
the battlefield, see the mangled bodies, the gaping 
wounds, the distorted features, the desolation and 
ruin and woe on every side, and hard must be the 
heart that is not pained to the core at such a sight. 

Would you see the dangers of the deep ? Rove 
not upon the sea when its surface is unruffled by 
winds, when it lies smiling at the close of a sum- 
mer day; but stand on the beach when the waters 
of the ocean are lashed by fierce and howling win- 
try winds; or look on that stranded bark with the 
living cargo, a throng of agonized, distressed and 
dying mortals. No escape is possible ; night is com- 
ing on, the storm thickens ; no boat can come or go. 
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Their case is hopeless, death is staring them in the 
face. What feelings arise in your mind when your 
eyes rest on such a scene? What shall be the feel- 
ings of those who gaze on the second coming of the 
Lord Jesus Christ? Then the eye shall affect the 
heart. It shall be overwhelmed with anguish or 
filled with joy. Sometimes the object seen may 
suggest what is affecting. The stillness and beauty 
of a summer evening sky may suggest the calm 
glory of heaven and that may ravish the soul; or 
the sight of a furnace may suggest the pit of per- 
dition and this thought may cloud the soul in gloom 
and terror. 

Jesus saw the city; the sight suggested its state 
and revealed the future, his soul is saddened, he 
paused, he thought, he wept. This incident is very 
instructive. Let me present its lessons by showing 
you. 

First. The sight beheld. What was it that af- 
fected our Lord? Was it the external appearance 
of Jerusalem ? Jerusalem was beautiful and now 
on an evening in April, and filled with people, and 
just before the feast, must have been charming. But 
ah, he saw a privileged city. Where in all the earth 
was there a city so highly favored ? The worship of 
God in it for over one thousand years, saved often 
by the stretched out arm of Jehovah; long spared, 
long blessed, long favored. But he saw it a Christ- 
despising city. There at first dwelt that murderer 
that ordered the infants to be slain that the infant 
king might perish with them ; there dwelt the chief 

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priests and rulers that sought to slay him ; there his 
message was despised, his person insulted, his doc- 
trines maligned, his name cast out as evil. They 
despised their long promised deliverer— the glory 
of their nation, the offspring of their great King 
David, the Saviour of man, the Son of God. Where 
he ought to be loved he was hated ; where he ought 
to be welcomed, he was ready to be stoned. He 
saw in Jerusalem a hardened and impenitent city. 
When you gaze upon the barren rock or desert sand 
you have no hope of its fertility. Here was a city 
the men of which were hardened under the kindest 
and most blessed influences, a region harder than 
all around, a desert waste on which you would cast 
seed in vain. A feeling of grief and disappointment 
must have been felt when this impression rested on 
the mind. The living stream flowed through their 
city and they rejected it. 

He gazed upon a doomed city. Long incensed 
justice had pronounced the sentence, the sword was 
made ready for the slaughter. Doomed for crimes 
untold, by God himself, for guilt never equalled, to 
punishment never to be surpassed on earth, to be- 
come a moral desolation from which God's presence 
would be withdrawn; the Romans would come and 
the blood of the righteous would be avenged. 

Secondly. The language of those tears. Tears 
have tongues. They speak powerfully. When all 
language fails, tears have prevailed. They have 
saved the captive from bondage, the prisoner from 
death, the guilty from condemnation, they have re- 

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On Prince Edward Island 



laxed the grasp of the robber and stayed the stroke 
of death. Stand and gaze on the tears of this God- 
man as they roll down his cheeks, as he grieves over 
this wicked city. Do you wonder at these tears? 
Think of him who listened to Moses interceding, of 
him who spoke in Isaiah, Hosea, Ezekiel. Ah, this 
is the man. His tears bespeak his identity. But 
what do they say ? Listen. They tell his deep com- 
passion. How deep ! No cries for vengeance, no 
indifference as to their sufferings, although they 
were his wicked enemies, his maligners, his mur- 
derers. Oh, it is a man weeping not for his friends, 
not for his kindred, not for his home ; but oh, amaz- 
ing love, for the worst of his enemies. He came to 
this earth to save the lost, to live a holy life, al- 
though attended by angels in glory above, to suffer, 
to die. This was compassion. 

But these tears tell us further that his arm would 
have saved, that his merits would have been theirs, 
that his all should be given if they would accept his 
assistance. Yes, these tears were sincere. Can we 
weep for those whom we will not help? No, we 
help those for whom we weep. So with Jesus. 
Those tears tell us that Jesus would gladly have ex- 
erted his power in their behalf, welcomed them into 
his fold, given them a victory over all their foes, 
and raised them to everlasting renown. Those tears 
also tell us that effort is now hopeless. We weep 
when the physician tells us the patient must die, 
there is no hope; we weep when the boat has re- 
turned without the man fallen overboard, when the 
217 



History of Presbyteriantsm 



name of the loved one cannot be found among the 
survivors. The voice of mercy is now in vain, for 
all warnings have been despised, all means have 
failed; servant after servant has been sent, last of 
all appears the heir. He is to be tried and slain. His 
death is already determined upon. When Jesus 
gives up none else need attempt. Here, then, are 
souls bent on destruction, and the Saviour has 
turned his back on them to leave them to their fate. 

These tears also tell us that the loss of the men 
of Jerusalem was very great. It was no trifle that 
called forth those tears. We weep not at small 
losses. We weep not for what may be easily re- 
paired. The Soul ! The Soul ! Who may tell its 
worth? Who may tell its sufferings? Only the 
Redeemer of souls knows its worth. Here he saw 
it sink down, down, far into hell. Had you built a 
palace at great cost you might weep by seeing it de- 
voured by flames. Or did you see a gallant ship go 
down with all on board into the yawning, seething 
whirlpool, you would shriek as well as weep. Oh, 
then will you wonder why Jesus wept at seeing Jeru- 
salem go down, deeper far than Sodom, down to the 
lowest depths of hell ? 

Thirdly. The legitimate objects for tears. For 
whom do you weep? You weep for the enslaved, 
for those who groan under bondage; you weep for 
the afflicted who pine in agony and toss in pain and 
suffering ; you weep for the bereaved who have car- 
ried dear friends to their grave, and who shall see 
their face no more. Nor are these the only objects 

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On Prince Eckvard Island 



for whom you mourn. No, no, weep for Satan's 
captive, weep for him who goes decoyed down to 
the slaughter house, legions of hell guarding his 
steps lest he should escape; weep for him who is 
driven on by angry winds on a lee shore, vile pas- 
sions hurrying him on to certain ruin. 

Weep for him for whom the world makes merry ; 
for him who receives the applause of thousands, but 
who is under the curse of God, for him who is rich 
in this world's goods, but is poor in the treasures of 
heaven, for him who has no God as his portion on 
earth ; no Saviour but gold ; no home but tabernacles 
of clay. 

Weep for the dead professor, at ease in Zion ; dead 
in the garden of God ; cold in the midst of the beams 
of the sun; believing in a lie; deceiving his own 
soul; calling God his Master while he serves the 
devil; sits at the Lord's table and works and fights 
under Satan's banner. Oh, how great will be his 
disappointment if his eyes are not opened. Weep 
for him, pray for him. 

Weep for those who neglect the great salvation. 
Oh, weep for them. They neglect God, they grieve 
the Holy Spirit, they slight Jesus Christ. They cast 
away the finest gold that they may gather stubble, 
they despise the clear stream, that they may seek 
the stagnant pond. They rush past heaven that they 
may stumble into hell. They turn their back upon 
Christ that they may follow the devil. Oh, the mad- 
ness ! Oh, the danger ! Oh, the death ! Oh, the 
eternal damnation of such. Can any one wonder 

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that Jesus wept when he looked upon a whole city 
of hardened and impenitent sinners ; that the great, 
tender, compassionate heart of the Saviour should 
have been filled with grief, sorrow and bitter disap- 
pointment at the state and doom of that highly 
favored city? Those tears seemed to say, how can 
I give thee up, O Jerusalem ? He loved them from 
the first and even now, if they would turn away 
from their sin unto the Lord, he would "have mercy 
upon and abundantly pardon them." Let us rejoice 
that we have not a Saviour who cannot be touched 
with a feeling of our infirmities, but who was in all 
things tempted like unto us, and who knows how to 
succor them that are tempted or tried — and with 
implicit confidence let us cast ourselves upon the 
mercy of God in Christ, crying, "Lord, save us or 
we perish." Amen. 



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On Prince Edivard Island 



CHAPTER XXV. 

THE ABRAHAMIC COVENANT. — A SERMON PREACHED 
BY REV. DONALD MCDONALD IN ORWELE, P. E. I., 
1826. 

Text — Gen. xxii: 15-18: "And the angel of the 
Lord called unto Abraham out of heaven the second 
time and said, by myself have I sworn, saith the 
Lord, for because thou hast done this thing, and hast 
not withheld thy son, thine only son, that in bless- 
ing I will bless thee, and in multiplying I will multi- 
ply thy seed as the stars of heaven, and as the sand 
which is on the seashore ; and thy seed shall possess 
the gate of thine enemies, and in thy seed shall all 
the nations of the earth be blessed, because thou 
hast obeyed my voice." 

"Abraham saw the day of the Lord afar off, and 
was glad, because as his seed, Christ was promised 
in the covenant which God made with him. Now to 
Abraham and his seed were the promises made. He 
saith not, and to seeds, as of many, but as of one, and 
to thy seed, which is Christ." Gal. iii : 16. In this, 
therefore, we see the twofold nature of the cove- 
nant, the promise first held out to Abraham and his 
seed which is Christ, and afterwards to Abraham 
and his lineal descendants, in perpetuity, during the 
permanence of the Mosaic dispensation; but after 
the close of the typical dispensation, to Abraham and 



221 



History of Presbyteriantsm 



his spiritual seed in Christ. "For he is not a Jew 
which is one outwardly ; neither is that circumcision 
wh' :h is outward in the flesh ; but he is a Jew who 
is one inwardly, and circumcision is that of the heart, 
in the spirit, and not in the letter, whose praise is not 
of men but of God." Circumcision is the sign and 
seal of the covenant in its twofold form and charac- 
ter. The one made with hands in the flesh, and the 
other made without hands in putting off the body of 
the sins of the flesh by the circumcision of Christ — 
the one outward in the flesh and the other inward of 
the heart, of the spirit and not in the letter. In this 
then we see the transition from one dispensation to 
another. "In that he saith a new covenant. He 
hath made the first old. Now that which decayeth 
and waxeth old is ready to vanish away." Heb. 
viii : 13 : "For Christ is the end of the law for right- 
eousness to every one that believeth." We have now 
a view of two dispensations greatly differing in na- 
ture and character, called "Mosaic dispensation" and 
"Gospel dispensation" — the one the ministration of 
death and condemnation, and the other the ministra- 
tion of the spirit and of righteousness. The first was 
the ministration of death, because death was minis- 
tered to every victim for sacrifice which was yearly 
offered for the sins of the people, according to the 
Mosaic law ; and because the high priest of the Jews 
entered in once every year, not without blood which 
he sprinkled for himself and for the sins of the peo- 
ple, thus making remembrance of sin every year ; but 
when Christ died for our sins he abolished death, 



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On Prince Edward Island 



and brought life and immortality to light through 
the gospel, made an end of sin, and brought in ever- 
lasting righteousness, so that God says "their sins 
and iniquities will I remember no more for ever." 
Thus, then, Christ hath by one offering perfected 
forever them who are sanctified. 

When Christ was about to suffer he declared that 
his kingdom was not henceforth of this world, and 
by drawing an inference from the word henceforth 
we understand him as intimating that his kingdom 
was until then of this world — we also understand 
him as meaning the Mosaic dispensation kingdom, 
as his kingdom that was of this world ; and the king- 
dom that was not of this world to signify the 
gospel dispensation kingdom — the spiritual kingdom 
of grace. He ruled and reigned during the contin- 
uance of the Mosaic dispensation by laws and ordi- 
nances of divine framing and institution, by the min- 
istry of priests and Levites, and such other officers, 
judges and kings as the exigencies of the kingdom 
did require, according to the requisitions of the Mo- 
saic law, which was given by the ministration of 
angels in the hand of a Mediator ; but that kingdom 
with its typical ritual and Mosaic observances was 
drawing to a close — it. was decayed and waxen old, 
and was ready to vanish away, to make room for a 
better and everlasting kingdom which shall not fade 
or decay, or vanish away for ever. The glory of the 
first was passing away, that the glory of the second 
might be made to appear. "But if the ministration 
of death, written and engraven in stones, was glori- 



223 



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ous, so that the children of Israel could not stead- 
fastly behold the face of Moses for the glory of his 
countenance, which glory was to be done away ; how 
shall not the ministration of the Spirit be rather 
glorious." II. Cor. iii : 8. Now the character of his 
kingdom that is' established by the ministration of 
the spirit and of righteousness is invisible and spir- 
itual. Know ye not that the kingdom of heaven is 
within you? It is therefore an invisible, spiritual 
kingdom. The Mosaic dispensation kingdom stood 
only in meats, and drinks, and divers washings, and 
carnal ordinances imposed on them until the time of 
reformation; but the kingdom of God is not meat 
and drink, but righteousness, and peace, and joy in 
the Holy Ghost." The difference between the Mo- 
saic kingdom and the gospel kingdom is very great : 
the one consisting in meats and drinks, and divers 
washings and carnal ordinances. The first taber- 
nacle also was but a figure for the time then present, 
in which were offered gifts and sacrifices, which 
could not make him that did the service perfect as 
pertaining to the conscience, but merely a figure for 
the time then present; but all these things decayed 
and waxed old, and vanished away; old things are 
passed away and all things are become new. "For if 
the ministration of condemnation be glory, much 
more doth the ministration of righteousness exceed 
in glory, for even that which was made glorious [the 
Mosaic kingdom with its institutions, law and carnal 
ordinances] had no glory in this respect, by reason 
of that which excelleth, for if that which is done 



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On Prince Echvard Island 



away was glorious, much more that which remain- 
eth is glorious." II. Cor. iii: 9, 10, II. 

When Jesus Christ died for our sins he made an 
end of iniquity, transgression and sin and brought 
in everlasting righteousness — closed his kingdom of 
the Mosaic dispensation, which was of this world, 
and on the day of Pentecost, after he ascended up 
on high and was glorified, introduced his kingdom 
of the gospel dispensation which is not of this world, 
and is not like the former in character, "for the king- 
dom of God is not meat and drink but righteousnes 
and peace and joy in the Holy Ghost." "And he said 
unto them, these are the things which I spake unto 
you, while I was yet with you, that all things must 
be fulfilled, which were written in the law of Moses, 
and in the prophets, and in the Psalms concerning 
me." We require therefore to make ourselves well 
acquainted with the scriptures of the Old Testament, 
that we may know all the things that were fulfilled 
by him when he said on the cross, bowing his head 
and giving up the ghost, "It is finished," before we 
can know those things which decayed, waxed old 
and vanished away, lest we should still obstinately 
and rebelliously cling to those things which do not 
belong to the gospel kingdom, as do the Jews perti- 
naciously to this day, and be found going about to 
establish our own righteousness, not submitting to 
the righteousness of God, which is a glorious, dis- 
tinctive characteristic of Christ's gospel kingdom, 
which is not of this world. 

When he closed or ended the Mosaic dispensation 



o 



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History of Presbyterianism 



kingdom, he opened up the glorious dispensation of 
the gospel kingdom, by the pouring out of the Holy 
Ghost on the day of Pentecost, when a glorious flood 
of light poured in upon them, by which their under- 
standings were enlightened to understand the scrip- 
tures, which are able to make one wise unto salva- 
tion, which is in Jesus Christ. They now found out 
that the Sun of Righteousness was risen with heal- 
ing in his wings, and they spake with tongues the 
marvellous works of God — they found that they had 
now entered into a new kingdom — a kingdom of 
spiritual realities — and now they experienced a sud- 
den, I may say an instantaneous, transition, out of 
one dispensation into another — from the typical head 
Abraham, and from the typical nature and character 
of the covenant as applied to the natural seed, to the 
real head — "Who is the head over all things to the 
Church, which is his body, the fullness of him who 
is all in all," according to the promise of God in the 
covenant with Abraham. "Now to Abraham and to 
his seed were the promises made, He saith not, and 
to seeds, as of many, but as of one ; and to thy seed 
which is Christ." — Gal. iii:i6. And therefore all 
true believers receive Jesus Christ as the alone cove- 
nant head, and enter joyfully with him into his gos- 
pel kingdom, and spiritual reign. They can now 
look back on all typical covenants and legal institu- 
tions and rites and ceremonies as things that were; 
for they find to their joy and happiness that they are 
no longer under the law, but under grace — old 
things are passed away, and all things are become 

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On Prince Edward Island 



new. They find him now sitting on his father Da- 
vid's throne and kingdom as the king of Zion, king 
of saints. "Yet I have set my king upon my holy 
hill Zion." This was done in the covenant of grace, 
in the counsel of the Trinity from all eternity, as 
now still in prophetic language, until the fulness of 
the time should come; for, says he, "I will declare 
the decree: the Lord hath said unto me, Thou art 
my son ; this day I have begotten thee." — Ps. ii : 6, 7. 
This is now the true David, the man according to 
God's own heart — the former David was a type and 
personification of Christ, and in his typical character 
altogether characteristic of the true David, so that 
when God said, "I have found David, a man accord- 
ing to mine own heart," he alluded in reality to his 
own Son Jesus Christ. This is the David promised 
in all the prophecies throughout, for the former 
David served his day and generation and fell asleep, 
and as a figure passed away, and therefore could not 
reign in Zion any longer, but the true David whom 
he represented abideth for ever. "For it shall come 
to pass in that day, saith the Lord of hosts, that I 
will break his yoke from off thy neck; and I will 
burst thy bonds, and strangers shall serve themselves 
no more of him : but they shall serve the Lord their 
God, and David their King whom I shall raise up 
unto them." Jer. xxx : 8, 9. The allusion in that 
passage must surely be applied to the Lord Jesus 
Christ, the man according to God's own heart, and 
not to the typical David : and to the condition of his 
gospel kingdom and reign, and to the character of 



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his people after enduring the great afflictions of the 
operations by which all that enter into his spiritual 
kingdom are qualified to reign with him a thousand 
years. Those afflictions are described in the 5th, 6th 
and 7th verses of the same chapter ; and surely any 
enquirer would have some superior ingenuity who 
would undertake to explain those as literally applic- 
able to the David that was king of Israel before Jer- 
emiah's prophecy, without the spiritual meaning of 
those passages. The spiritual meaning is contained 
always in the language of inspiration, and it is with 
the spiritual meaning we have to do, since Christ's 
kingdom which was of this world was closed, and 
his spiritual kingdom of grace, which is not of this 
world, was opened up on the day of Pentecost. But 
those who have not entered into it have no concep- 
tion of its nature and heavenly character. "Verily, 
verily, I say unto thee, except a man be born again 
he cannot see the Kingdom of God." — John iii : 3. 
For "the Kingdom of God is not meat and drink, but 
righteousness, and peace, and joy in the Holy 
Ghost." "The Kingdom of God cometh not with 
observation." "Know ye not that the Kingdom of 
God is within you." But although it is with the 
spiritual meaning of the word of God we have to do 
in gospel times, yet the word in its literal sense is 
needed to help us to the knowledge of the spiritual. 
The scriptures of the Old and New Testaments are 
so closely connected one with another that they must 
both be consulted for corroborative evidence in all 
cases. What was typified and prophesied of in the 

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one is found verified in the other, as far as fulfillment 
has taken place, and that corroboration of evidence 
which is clearly ascertained enlivens our hopes with 
regard to the fulfillment of all the rest. We thus un- 
derstand the scriptures of the Old and New Testa- 
ments to be the two great witnesses which stand by 
the God of the whole earth. 

In the holy scriptures, from the very commence- 
ment to their close, we have revelations of the will 
and purposes of God, upon which, when understood, 
we may safely depend for certain fulfillment, as in- 
stanced in the exact fulfillment, by Jesus Christ, of 
all the things that were written concerning him, in 
the law of Moses, in the prophets and in the Psalms. 
For God is righteous in all his ways and wise in all 
his counsels, and unchangeable in all his purposes 
and decrees ; and he wants not the power for the exe- 
cution of the counsels of his will, for he is the Al- 
mighty God and changeth not. And therefore we 
are to believe that all things must have been unal- 
terably fixed in his all-comprehensive mind from all 
eternity, so as not to be carried away with unworthy 
views and ideas of the unchangeable attributes of the 
eternal Jehovah ; and not to embrace the too common 
sceptical notions of things depending on circum- 
stances, incidentalities and casuistries : no doubt we 
must do justice to the doctrine of cause and effect, 
but the Great First Cause of all things must not be 
lost sight of in any part of our conclusions : there- 
fore in handling the word of God, God must be in all 
our thoughts, so that we may be able to trace every- 



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thing that is good to him as the Great First Cause. 
"Every good gift and every perfect gift is from 
above and cometh down from the Father of Lights, 
with whom is no variableness, neither shadow of 
turning." 

The scriptures of truth give us a view of cove- 
nants which God was pleased to make with men ; but 
these covenants were to man as developments for 
the times which required them, for the honor and 
glory of God, and for the good of his creatures, until 
the time should come for a clear manifestation of the 
covenant of grace entered into in the counsels of the 
Trinity from all eternity. 

All that is communicated to us in the holy scrip- 
tures are manifestations of his divine will. The 
Abrahamic covenant is a part of the eternal arrange- 
ment of all things, and is merely a precursor of the 
glorious revelation afterwards to be made of the 
eternal covenant in which the Son of God stood as 
the covenant head. The Abrahamic covenant was 
only an intermediate step in the grand development 
of God's revelation to mankind. The covenant of 
works was made with Adam while he was in the 
state of innocency, as he came perfect, as regards his 
humanity, from the hands of his Maker, who made 
all things very good. Adam was placed as lord 
over the lower creation; he was, therefore, in that 
character and capacity, a proper type, for the time 
being, of the Son of God, who is Lord over all 
blessed for ever. Adam not being the real covenant- 
head, but the typical, could not continue ever ; there- 

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On Prince Edward Island 



fore, when he served the purpose of God, he, and 
the covenant of works, made with him, as the then 
covenant-head, had to disappear ; because the second 
Adam, Jesus Christ, with whom the everlasting cov- 
enant of grace was made in the counsels of the Trin- 
ity from all eternity, was yet to come to assume the 
government, and all the responsibilities thereof. The 
first Adam was of the earth, earthy, and had to re- 
turn to the earth out of which he was taken ; but the 
second Adam is the Lord from heaven, and there- 
fore abideth forever. "But this man, because he 
continueth ever, hath an unchangeable priesthood." 
Heb. vii : 24. Adam and the covenant of works were 
laid aside to make room for another covenant-head 
and covenant of surer and better promises. The 
covenant of works made with the first Adam was 
conditional. Perfect obedience was required as the 
guarantee for the obtaining of the fulfillment of 
God's promises to Adam of life and abundance of 
good things; but death was threatened in conse- 
quence of disobedience. The covenant of grace is 
also conditional, but not with us, but with the head, 
in the covenant, even Jesus Christ, the Son of God, 
and all the promises of God were delivered to him, 
with regard to the benefits of the covenant to his off- 
spring, possession and eternal enjoyment of the 
never ending inheritance to himself and to his in- 
numerable seed were included in the covenant of 
grace. Perfect obedience was also required of the 
covenant-head, even the Son of God, without which 
the promises of the covenant of grace could not be 



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obtained. On these stipulated conditions, therefore, 
depended the eternal interest of all the seed. And 
we have the greatest cause of thankfulness that our 
eternal interests did not depend on covenants made 
with any, even the best of mere men; but God laid 
help upon one who is mighty to save — one who 
could give perfect obedience in all things. The 
terms of the covenant of grace with the Son of God 
are terms which could not be proposed to any but to 
him alone. The terms are — lay down thy life, and 
take it again — you have these terms in the ever to be 
remembered language of Jesus Christ, in these 
words, "No man taketh my life from me, I have 
power to lay it down, and I have power to take it 
again. This commandment have I received of my 
Father." 

Thanks be to God and glory to Jesus Christ, these 
terms were fulfilled according to the requirements 
of law and justice, as he, after taking his life again, 
alluded to in the last chapter according to Luke, 
"And these are the words that I spake unto you 
while I was yet with you (i. e. before he suffered), 
that all things must be fulfilled which were written 
in the law of Moses, in the prophets and in the 
Psalms concerning me." The covenant then was 
sealed with his blood, and "by one offering he hath 
perfected forever them which are sanctified." — Heb. 
x : 14. And because he continueth ever, he hath an 
unchangeable priesthood. "Wherefore he is able to 
save them to the uttermost that come unto God by 
him, seeing he ever liveth to make intercession for 

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them." Heb. vii : 25. This covenant being thus rat- 
ified, and its condition being fulfilled, all other cov- 
enants are null and void — and indeed it would argue 
an imperfection in the fulfillment of the stipulated 
terms of this covenant if we should revert to any 
other covenant which was made before the fulfillment 
of the requisitions and terms of this covenant of 
grace. "For there is one God and one Mediator be- 
tween God and man, the man Christ Jesus." 1 Tim. 
11:5. And now unconditional salvation is offered 
to all who shall believe in Jesus Christ, for Christ is 
the end of the law for righteousness to every one 
that believeth." Rom. x : 4. I say unconditional on 
our part, because the conditions were proposed, not 
to man, as formerly, but to the Lord Jesus himself, 
who fulfilled to. the very letter the terms of the cove- 
nant made with him. Where obedience was re- 
quired of Adam, the event was a complete failure: 
and the same failure is found with regard to the 
covenant made with Abraham, in his offspring; for 
they forsook the Lord their God, and worshiped the 
idols of the nations among whom they dwelt, so that 
although the Lord fulfilled his promise to Abraham 
when he made a covenant with him, and put the off- 
spring of Abraham in possession of the land which 
he promised to him and drove out the nations of that 
land before them, yet they forsook the Lord and 
provoked him to wrath ; and therefore they forfeited 
every claim to that land, and were left to the cruelty 
of the nations around them ; nevertheless, God's cov- 
enant with Abraham, which he ratified with the aw- 



233 



History of Presbyterianism 



ful solemnity of an oath, could not be altered. "And 
the angel of the Lord called unto Abraham out of 
heaven the second time and said, by myself I have 
sworn, saith the Lord, for because thou hast done 
this thing, and hast not withheld thy son, thine only 
son, that in blessing I will bless thee, and in multi- 
plying I will multiply thy seed as the stars of heaven, 
and as the sand which is on the seashore; and thy 
seed shall possess the gate of his enemies ; and in thy 
seed shall all the nations of the earth be blessed ; be- 
cause thou hast obeyed my voice." Gen. xxii : 15-18. 
Here, then, in the progress of revelation, another 
typical and very important character is exhibited, 
even Isaac, the child of promise, of whom the Lord 
said, "In Isaac shall thy seed be called." Gen. 
xxi : 12. Now bear always in mind the Apostle 
Paul's understanding of the promise in Isaac : "Now 
to Abraham and his seed were the promises made. 
He saith not, and to seeds, as of many; but as of 
one, and to thy seed, which is Christ." Gal. iii: 16. 
We are led now to the covenant in its second aspect 
and character ; and therefore our transition must be 
agreeable to the tenor of the Abrahamic covenant in 
its twofold meaning, and understand it as applied 
to Abraham and his lineal descendants, in the very 
literal sense of the word of God. And the second 
application to Abraham and to his spiritual seed, 
that is, Christ, in the spiritual sense of the word of 
God ; for there is an intimation in the word of a sec- 
ond call from heaven, after Abraham obeyed the 
voice of the Lord in offering up his son Isaac, in 



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whom he had already the promise that in him his 
seed should be called. "And the angel of the Lord 
called unto Abraham out of heaven the second time." 
It was after Abraham's obedience and the angel's 
second call from heaven that the oath of God in rati- 
fication of the covenant is declared. 

I am inclined to believe that an intimation of the 
everlasting covenant of grace, made in the counsels 
of the Triune God from all eternity with the eternal 
Son of God, who as the wisdom of God was set up 
from everlasting, may be seen in the eighth chapter 
of Proverbs : "The Lord possessed me in the begin- 
ning of his way, before his works of old. I was set 
up from everlasting from the beginning ere ever the 
earth was. * * * Then I was by him as one 
brought up with him: and I was daily his delight, 
rejoicing always before him ; rejoicing in the habit- 
able part of his earth, and my delights were with 
the sons of men." Prov. viii: 22, 23, 30, 31. The 
Apostle Paul applies this prophetic declaration to 
Jesus Christ, as personified by the word wisdom 
when he says, "but of him are ye in Christ Jesus, 
who, of God, is made unto us wisdom and righteous- 
ness and sanctification and redemption." 1 Cor. 
i : 30. Christ is therefore shadowed forth in various 
ways, by many types and sacrifices, which have re- 
ceived their fulfillment in him when he said on the 
cross, "It is finished," for all things that were writ- 
ten of him in the law of Moses and in the prophets 
and in the Psalms were fulfilled. And now the cov- 
enant of grace is revealed and manifested when he 



235 



History of Preshyterianism 



who was "set up from everlasting, from the begin- 
ning, or ever the earth was," hath appeared and abol- 
ished death, and brought life and immortality to 
light by the gospel, and hath established his kingdom 
of grace, which is not of the world, under the gos- 
pel dispensation. 

The promises made to Abraham by the oath of 
God were that in blessing he should bless him, and 
in multiplying he should multiply his seed as the 
stars of heaven, and as the sand which is upon the 
seashore; and that his seed should possess the gate 
of his enemies, and that in his seed should all the na- 
tions of the earth be blessed ; because he had obeyed 
the voice of the Lord in offering his son, his only 
son Isaac. We must not apply restrictively the tenor 
of this covenant to the patriarch Abraham and to his 
seed according to the flesh, but must assuredly trans- 
fer it from the typical head and his natural seed to 
the real as his seed, and to the ten thousand times ten 
thousand and the thousands of thousands, who said 
with a loud voice, "Worthy is the Lamb that was 
slain to receive riches, and power, and wisdom, and 
strength, and honor, and glory, and blessing." Rev. 
v: 12. The ratification of the covenant is too sol- 
emn and heavenly to be considered as confirmed to 
any but unto the real seed, who took not on him the 
nature of angels, but took the seed of Abraham,, as is 
clearly declared of him : "Thou madest him a little 
lower than the angels; thou crownedst him with 
glory and honor, and didst set him over the work of 
thy hands. Thou hast put all things in subjection 

236 



On Prince Edward Island 



under his feet. For in that he put all in subjection 
under him, he left nothing that is not put under him. 
But now we see not yet all things put under him. 
But we see Jesus, who was made a little lower than 
the angels, for the suffering of death crowned with 
glory and honor ; that he by the grace of God should 
taste death for every man." Heb. ii : 7, 8, 9. We are, 
by the views contained in scripture, constrained to 
make the transference from the natural seed to the 
heavenly — from the first Adam who was of the 
earth, earthy, to the second Adam who is the Lord 
from heaven — and from Abraham and Isaac who 
were typical of him who was to come, to him who 
was typified by them ; and when supported by scrip- 
ture to make that transference, we are also led to 
Christ's Kingdom of God, which is not meat and 
drink but righteousness and peace and joy in the 
Holy Ghost — the kingdom of grace, which is not of 
this world, the spiritual kingdom of Jesus Christ, 
which is not of this world ; for the many great and 
precious promises of God are in Christ Jesus yea and 
amen ; for in their literal sense all those promises as 
given to Abraham were completely fulfilled, accord- 
ing to the veracity of the word of God, as Joshua to- 
wards the close of his life testified to all Israel, to 
their elders, to their heads, to their judges and to 
their officers whom he assembled together for that 
purpose : "And behold this day I am going the way 
of all the earth, and ye know in all your hearts and 
in all your souls that not one thing hath failed of all 
the good things which the Lord God spake concern- 



237 



History of Presbyterianism 



ing you ; all are come to pass unto you, and not one 
thing hath failed thereof." Josh, xxiii : 14. 

Thus, then, God respected the veracity of his oath, 
under which he made those promises to the patri- 
archal head of all those who are thus solemnly ap- 
pealed to by him who was their leader until all was 
fulfilled; and as no one protested against that sol- 
emn appeal by Joshua we are bound to believe that 
the assent was universal. But I have signified that 
those promises were twofold in their nature — that 
we must consider them both in their literal and in 
their spiritual meaning. The first applied to the 
natural seed, and to the kingdom which was of this 
world; and all the Mosaic usages, which faded, 
waxed old and vanished away ; and the second to the 
Lord from heaven, who took on him the seed of 
Abraham, and was by the oath of God made a priest 
forever after the order of Melchizedek. "Wherefore, 
holy brethren, partakers of the heavenly calling, con- 
sider the Apostle and High Priest of our profession, 
Christ Jesus ; who was faithful to him that appointed 
him, as also Moses was faithful in all his house. For 
this man was counted worthy of more glory than 
Moses, inasmuch as he who builded the house hath 
more honor than the house. For every house is 
builded by some man, but he that built all things is 
God. And Moses verily was faithful in all his house, 
as a servant, for a testimony of those things which 
were to be spoken after; but Christ as a Son over 
his own house ; whose house are we, if we hold fast 
the confidence, and the rejoicing of the hope firm 

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On Prince Edward Island 



unto the end." Heb. iii: i, etc. The transference 
here from Moses the servant to Christ himself, the 
Son and heir, is perfectly clear; and therefore all 
things must be considered as having undergone a 
great and manifest change, but in such a way as to 
keep up a consistency between the legal dispensation 
and the gospel dispensation, so as to behold the ful- 
fillment of all those things that were written concern- 
ing him in the law of Moses and in the prophets and 
in the Psalms. There was a remedy provided for 
fallen, sinful man in the covenant of redemption 
from all eternity, and the delights of him who was 
set up from everlasting, from the beginning, or ever 
the earth was, from of old with the children of 
men, in the habitable parts of the earth ; and there- 
fore everything was intended to shadow forth the 
glories of Emmanuel's kingdom and reign; and 
therefore had all to be laid aside to give place to 
what they typified and represented. 

The Abrahamic covenant had circumcision as the 
sign and seal appended to it, and the discontinuance 
of the sign and seal, in the form in which it was 
appointed to be observed, may be sufficient proof of 
the change in all other respects. When Christ's 
kingdom which was of this world was closed by his 
death and the shedding of his blood death was abol- 
ished and life and immortality brought to light by 
the gospel ; no more blood was to be shed for the re- 
mission of our sins ; for by one offering he perfected 
forever them who are sanctified; therefore the sign 
and seal of the covenant had now, of necessity, to be 



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History of Presbytmanism 



changed, and sign and seal suitable to the nature of 
the New Testament in his blood had to be substi- 
tuted. The Mosaic dispensation was the ministra- 
tion of death and condemnation, and blood had con- 
sequently to be shed even in administering the sign 
and seal of the Abrahamic covenant; but when 
Christ died for our sins, and shed his own blood, he 
made an end of iniquity, transgression and sin, and 
brought in everlasting righteousness, and became the 
Author of Salvation to every one that believeth ; and 
therefore the shedding of blood was discontinued, 
and a new dispensation was commenced — the dis- 
pensation of the gospel, the ministration of the 
Spirit and of righteousness — and of necessity all 
things had to be instituted and appointed to harmon- 
ize with the spirit and character of his gospel king- 
dom — the kingdom which is not of this world: and 
water, which is a scriptural emblem of the Spirit, 
was substituted for the shedding of blood in the ad- 
ministration of the outward sign and seal of the cov- 
enant; although the covenant be now the covenant 
of grace, and not the covenant of circumcision as 
was the covenant with Abraham, and although the 
real sign and seal, harmonizing with the nature of 
the spiritual kingdom of Christ, be by the Spirit in 
the heart, and not in the letter, yet as water is an em- 
blem of the Spirit, the outward sign and seal is to be 
administered by the application of that emblem, be- 
cause "Jesus Christ was a minister of the circum- 
cision for the truth of God, to confirm the promises 
made to the fathers; and that the Gentiles might 



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On Prince Eckvard Island 



glorify God for his mercy, as it is written, For this 
cause I will confess to thee among the Gentiles. And 
again he saith, Rejoice ye Gentiles with his people." 
Rom. xv : 8, 9, 10. Infant baptism now assumes the 
place of infant circumcision, as a representative sign 
and seal that the Abrahamic covenant may still be 
viewed in its interminable permanency during the 
gospel dispensation, as it was during the Mosaic dis- 
pensation to its close; but the Abrahamic sign and 
seal was by the shedding of blood until Jesus shed 
his own blood, which was merely prefigured by all 
the blood, both in circumcision and in sacrifices, 
which was shed since the first victim was immolated ; 
for he is the Lamb of God slain from the foundation 
of the world, that is, typically slain, as represented 
always, in all the sacrifices which were offered ac- 
cording to the divine direction ; but I showed above 
that the gospel dispensation is the ministration of the 
Spirit and of righteousness, and not the ministration 
of death and condemnation, as was the Mosaic dis- 
pensation until Christ abolished the death of all vic- 
tims, by his own death, and made an end of iniquity, 
transgression and sin, and brought in everlasting 
righteousness. The gospel dispensation being of a 
spiritual character, as the kingdom of Jesus Christ 
which is not of this world — the ministration of the 
Spirit and of righteousness, by which the nature of 
the dispensation is changed, and therefore the mode 
of the administration of sign and seal, of necessity, 
had, in conformity to the spiritual change, to be 
changed ; and as water is a scriptural emblem of the 



p 



241 



History of Presbyteriantsm 



Spirit, pouring of water had to be substituted in 
place of the shedding of blood in circumcision, which 
was the mode of applying the sign and seal of the 
Abrahamic covenant during the Mosaic dispensa- 
tion, so as to keep up a perfect harmony between the 
two dispensations, — and that the covenant might 
still be viewed in permanent existence, under a more 
enlightened and gracious and spiritual dispensation 
— the kingdom of Christ, which is not of this world ; 
for "The Kingdom of God is not meat and drink, but 
righteousness and peace and joy in the Holy Ghost." 

We have now entered upon a new dynasty, with 
the true Covenant Head, and therefore must forsake 
all typical persons and circumstances — "Forgetting 
the things which are behind, and reaching to those 
that are before, and pressing towards the mark for 
the prize of the high calling of God in Christ Jesus/' 
All those eminent persons under the Old Testament 
were merely types of him, and served their day and 
generation and passed away ; but He abideth forever. 
Although the covenant was made with Abraham, yet 
the promises of the covenant were extended to Jesus 
Christ, who took the seed of Abraham. "Now to 
Abraham and his seed were the promises made. He 
saith not, and to seeds, as of many, but as of one, 
and to thy seed, which is Christ." Gal. iii : 16. This 
leads us from the lineal descendants of the patriarch 
to him to whom the promises were made in the Ab- 
rahamic covenant, and who was prominently pointed 
by Isaac, the child of promise, when he said, "In 
Isaac shall thy seed be called" — the very name Isaac, 

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On Prince Ed<ward Island 



which by interpretation signifies laughter; and so 
when the Holy Child Jesus was born, the angel an- 
nounced his birth by language which seems to har- 
monize with the most significant typical person 
whose name was Isaac, laughter, for the angel said, 
"Fear not, for I bring you good tidings of great joy 
which shall be to all people, for unto you is born this 
day in the city of David a Saviour, which is Christ 
the Lord." Luke ii: 10, n. Glad tidings of great 
joy, agreeing perfectly with the name Isaac, laugh- 
ter, but more clearly expressed, as suitable to the 
gospel dispensation, in which the things that are 
darkly expressed under the veil of types and prophe- 
cies, are more clearly revealed — the dispensation of 
the Spirit and of glad tidings of great joy. We are 
now therefore directed to Jesus Christ alone, in 
whom are fulfilled all types and sacrifices and proph- 
ecies. "Look unto me and be ye saved, all ends of 
the earth, for I am God and there is none else." I 
have sworn by myself, the word is gone out of my 
mouth in righteousness, and shall not return that 
unto me every knee shall bow, every tongue shall 
swear." Isa. xlv : 22, 23. We do not require, there- 
fore, to retrograde, and depend on promises made to 
the patriarch, in the patriarchal, typical character; 
but look to the Lord himself, on whom now the 
whole responsibility of fulfillment depends; for 
Christ himself hath appeared in the character of 
minister of circumcision for the truth of God, to con- 
firm the promises made to the fathers ; and that the 
Gentiles might glorify God for his mercy. The views 



243 



History of Presbytenantsm 



are now expanded and greatly enlarged, and what 
was a peculiar privilege vouchsafed to the descend- 
ants of Abraham, Isaac and Jacob, according to the 
literal tenor of the covenant, is now extended in its 
gospel character to air the spiritual seed. "But the 
scripture hath concluded all under sin, that the prom- 
ise by faith of Jesus Christ might be given to them 
that believe. But before faith came we were kept 
under the law, shut up unto the faith which should 
afterwards be revealed. Wherefore the law was our 
schoolmaster unto Christ, that we might be justified 
by faith. But after that faith is come, we are no 
longer under a schoolmaster. For ye are all the 
children of God by faith in Jesus Christ. For as 
many of you as have been baptized into Christ have 
put on Christ. There is neither Jew nor Greek, 
there is neither bond nor free, there is neither male 
nor female, for ye are all one in Christ Jesus. And 
if ye be Christ's, then are ye Abraham's seed, and 
heirs according to the promise." Gal. iii : 22, etc. 
The subject has now divested itself of its typical 
character, and has assumed its real spiritual, gospel 
character, which was shut up long under the veil of 
types and prophecies, although that was the real ob- 
ject of everything that was contained in those types 
and prophecies, and which were shadowed as a light 
in a dark place, until the Son and heir, to whom the 
inheritance belonged, should come and claim his law- 
ful rights, and assume his own prerogative as the 
minister of circumcision, for the truth of God, to 
confirm the promises made to the fathers. The prom- 



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On Prince Edward Island 



ises made to the fathers required confirmation, and 
no other was qualified, or installed into office by the 
oath of God, but him alone ; therefore he says, "Look 
unto me and be ye saved, for I am God and there is 
none else" ; we must look to him, then, for the confir- 
mation of the promises of God, in his own way, as 
revealed to us in the New Testament. And it is 
proper and necessary to understand the nature and 
character of his kingdom, which is not of this world, 
but is a dispensation of the ministration of the Spirit 
and of righteousness ; and the view that is held out 
to us of the manner in which he ministers the sign 
and seal of the covenant, circumcision, during the 
gospel dispensation, may have some influence on the 
mind, to lead us to the character of his kingdom, and 
the way in which he shall confirm the promises made 
to the fathers. "For in him dwelleth all the fullness 
of the Godhead bodily, and ye are complete in him, 
who is the head of all principality and power; in 
whom also ye are circumcised with the circumcision 
made without hands, in the putting off the body of 
the sins of the flesh by the circumcision of Christ; 
buried with him in baptism, wherein ye are risen 
with him, through the faith of the operation of God, 
who hath raised him from the dead." Col. ii : 9, etc. 
The character of the two dispensations may be seen 
as clearly established by the modes of the adminis- 
tration of the sign and seal of the selfsame covenant 
— the first ministered by the hands of men, but the 
second and true mode of administration," made with- 
out hands, in putting off the body of the sins of the 



245 



History of Preshyterlanism 



flesh by the circumcision of Christ." "For there is 
verily a disannulling of the commandment going be- 
fore for the weakness and unprofitableness thereof. 
For the law made nothing perfect, but the bringing 
in of a better hope did, by the which we draw nigh 
unto God." Heb. vii : 18, etc. We do not therefore 
require to place any trust in the promises of the 
Abrahamic covenant, except as they are held out to 
us in the promises of the gospel, to be truly con- 
firmed to us by Jesus Christ, who was typified by 
Abraham, 



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CHAPTER XXVI. 

SERMON DELIVERED AT BEDEQUE, P. E. I.., BY REV. R. S. 
PATTERSON, M. A., IN THE YEAR 183O. 

II Samuel 23 13 : "He that ruleth over men must 
be just, ruling in the fear of God." The foundation 
of government is the will of God. From the days 
of Mr. Locke it has been extensively supposed to be 
founded in the "social compact." 

The great man whom we have mentioned was no 
doubt led to entertain this opinion in opposition to 
the views of Sir Robert Filmer, who maintained the 
divine hereditary right of kings to their thrones, by 
virtue of the original gift of universal sovereignty to 
Adam. 

The "social compact" supposes that there was a 
time when there was no government — that men, 
when in an absolutely savage state, agreed to come 
together into a body politic to create rulers, to pre- 
scribe their functions, and the duties to be per- 
formed by those as members of the body. It sup- 
poses that each individual agreed to be subject to the 
majority, — that previous to this compact there had 
been no civil rights, obligations or duties, that all 
these were the result of the "social compact," 

This theory involves in it many absurdities. It 
supposes men in a savage state to do things which 
would require a high degree of civilization. That 
persons might enter into this compact it is necessary 



247 



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that they should be, in a considerable degree civil- 
ized. 

No savage would be willing to endure the re- 
straints of civilized life. Nor can it be proved that 
persons ever entered into such a compact. This is 
allowed even by those who make use of it to explain 
the theory of government. But they believe that 
they did still enter into it. It is very necessary that 
their consent should be explicit. 

But some say that although this theory is only 
imaginary, it may be justly employed to illustrate the 
nature of civil government. But falsehood can never 
be necessary or useful for the illustration of truth. 
Many other absurdities which it is not necessary to 
mention follow from this scheme. 

Government is founded on the will of God. This 
is evident from reason. That God wills the happi- 
ness of all mankind cannot be doubted. But without 
government this end could not be gained. It is nec- 
essary in order to the safety of their labor, life, prop- 
erty, peace, religion, morals. And the same thing is 
also shown in the scriptures. 

"The powers that be are ordained of God." We 
do not mean that God has instituted any particular 
form of government. This he never did, except in 
the case of the Israelites. He has left men to insti- 
tute whatever form of government may be most 
suited to their condition. Some forms may be more 
fitted to one state of society, and others to another. 
But God willed the existence of government. What- 
ever government most promotes the happiness of 

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On Prince Edward Island 



mankind is most agreeable to the will of God. That 
which does not promote his happiness is opposed to 
the divine will. 

Every ruler is bound to remember that he is raised 
to the chair of magistracy for the good of those over 
whom he rules. "He that ruleth over men must be 
just, ruling in the fear of the Lord." From the let- 
ter and spirit of the text we purpose to show what 
is the character of a good ruler. 

I. The ruler ought to be a man of piety. The 
proof of this is complete from the words of the text. 
"He that ruleth over men must be just, ruling in the 
fear of the Lord." But a person canunot rule in the 
fear of the Lord unless he hath that fear. But the 
fear of the Lord means religion. The fearers of God 
mean religious persons. "Come all ye that fear the 
Lord and I will tell you what he hath done for my 
soul." "They that feared the Lord spake often one 
to another", that is, religious persons. The fear of 
the Lord then means religion, and it is a requisite in 
the character of a good ruler. We fear that this 
requisite is overlooked by many in their choice of 
rulers. In choosing persons to rule over them they 
do not look for religious persons. In forming an es- 
timate of the ingredients of a ruler they do not take 
into account the principal element — religion. They 
look only for persons who will suit their political 
ideas. If they can only have such persons, they can 
very well dispense with religion. This, however, is 
wrong. If there be any truth in the Bible, religion 
is an indispensable element in the character of a 



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ruler. Indeed, it is in the religious person alone that 
full confidence can be placed. The scriptures teach 
us that, that in men who have not been regenerated 
by the Holy Spirit, selfishness is the ruling principle. 
All things will be made to bow, if possible, to their 
selfish interests. A man of no piety may act well in 
certain instances, but it is because it suits his own 
ends. It is not from a heartfelt principle. But it is 
only in the truly religious person that full confidence 
can be placed. He acts from the fear of the Lord. 

We do not say that religion is the whole quali- 
fication necessary in a ruler. There are other things 
which are also requisite. He must possess a certain 
amount of information, and he must have the fac- 
ulty of communicating that information to others. 
He must possess a sufficient degree of firmness and 
decision of character to save him from intimidation 
or from being too easily influenced by interested 
parties or duped by designing men. 

Still, however, religion is an indispensable requi- 
site in the character of a good ruler. As an indi- 
vidual he is under all the common obligations to 
be a man of piety. But as a ruler he is under 
additional obligations. Being in a public station 
his influence will reach farther. His example, if 
good, will have the weightier influence for good; 
if bad, will be more extensively injurious. 

II. The ruler must be just Of the Great Ruler 
of the Universe it is said : "He is a Rock. His work 
is perfect, all his words are judgment, a God of 
truth and without iniquity, just and right is He." 

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On Prince Edward Island 



Him the rulers of the earth ought to imitate. They 
ought to be just. 

The power of rulers is threefold: legislative, 
judiciary and executive. This is exemplified in the 
framing of laws. These must be just ; all partiality 
must be avoided. Persons in similar circumstances 
must be treated in the same manner. Privileges 
must not be granted to some and withheld from 
others who are equally entitled to receive them. If 
just laws be not framed, the whole foundation of 
society must be subverted. It too often happens, 
however, that this is the case. Laws are framed 
not from a desire to promote the public good, but to 
serve party purposes — to gratify the ambition or 
avarice of individuals. 

Again, another branch of the ruler's duty is to 
interpret the laws. No matter how equitable the 
laws are, if they be not rightly interpreted, injustice 
will be done. It is of great importance therefore 
that there should be a faithful and competent inter- 
preter of the law. "Woe unto him," saith Isaiah, 
"who justifies the wicked for reward, or takes away 
the righteousness of the righteous;" "ye shall do 
no unrighteousness in judgment; thou shalt not 
respect the person of the poor, nor honor the person 
of the mighty, but in righteousness shalt thou judge 
thy neighbor." Lev. xix:io,. 

It is not good, says Solomon, to have respect 
of persons in judgment. "He that saith to the 
wicked thou art righteous, him shall the people 
curse, nations shall abhor him, but they that rebuke 

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him, to them shall be delight and a good blessing 
shall come upon them." 

In the third place, laws must be executed. It mat- 
ters not how just and good the law may be, or how 
faithfully they may be interpreted; if they be not 
executed, all their good effect will be lost. 

III. The ruler ought to be a man of truth. Men 
of truth preserve the Kingdom. If truth were to be 
banished from this world it ought still to find a 
dwelling place in the breasts of human beings, for 
the truth upholds all the moral, material and spirit- 
ual interests of mankind. Without it there could be 
no virtue and no happiness. Were falsehood uni- 
versal it would destroy not only a kingdom, but the 
whole world and the wide universe. It would trans- 
form all rational beings into fiends, and heaven into 
hell. The ruler ought to be a man of truth. He 
should in no case vary from strict veracity. It too 
often happens that this is not the case. Those in 
power too frequently practice deception to serve 
their own ends. They think that this is a piece of 
necessary policy. They imagine that they may have 
recourse to stratagem in serving their own purposes. 
But this is wrong. Honesty is the best policy. Let 
them kindly, firmly and without equivocation, state 
the truth. This course will, in the end, show to 
their own advantage. Falsehood may in a person 
of superior cunning succeed for a time, but sooner 
or later it will be discovered, then it will bring down 
upon the guilty party just and righteous condem- 
nation. "Be sure your sin will find you out." 



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On Prince Edward Island 



IV. The ruler ought to obey the law. This is a 
duty incumbent upon every individual of the human 
family. "Let every soul be subject unto the higher 
powers ; submit yourselves unto every ordinance of 
man," saith the Scriptures. 

Now a ruler is under obligation in common with 
others to obey the law. But in addition to this, 
he is bound by other considerations to comply with 
the law. Should he violate it, his example, owing 
to his official standing, would be more pernicious 
than that of a private individual; others, to justify 
themselves in lawlessness, will point to the example 
set before them by their rulers. The failure of 
rulers to obey law will have a strong tendency to 
weaken the authority of the government and to 
bring it into contempt. It may be said to such an 
one, Thou that judgest another, judgest thou not 
thyself; thou that sayest a man should not steal, 
dost thou thyself steal? 

What did God say concerning the King whom he 
foresaw the Israelites would one day select to 
govern them? "It shall be that when he sitteth 
upon the throne of his Kingdom, that he shall write 
a copy of the law in a book, out of that which is 
before the priests and Levites, and it shall be with 
him, and he shall read therein all the days of his 
life, that he may learn to fear the Lord his God, 
to keep all the words of this law, and all his statutes 
to do them, that his head be not lifted up above his 
brethren, and that he turn not aside from the Com- 
mandments from the right hand to the left." 

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History of Presbyterianism 



Superior officers, in choosing subordinates, should 
select those who are best qualified. This is, how- 
ever, very often overlooked. It too often happens 
that superiors choose subordinates whom they can 
most efficiently use to carry out their own political 
ends. The principal qualification demanded in the 
subordinate is that he be a strenuous supporter of 
their party. But let us see how far this is in 
accordance with Scripture. 

Jethro said to Moses, " Moreover thou shalt pro- 
vide out of all the people able men, such as fear 
God, men of truth, hating covetousness, and place 
such over them to be rulers of thousands, and rulers 
of hundreds, and rulers of fifties, and rulers of tens, 
and thou shalt judge the people with just judg- 
ment." We have here the character of rulers most 
admirably described. They are to be able men, 
qualified for their office. It is in direct opposition 
to the teachings of the great lawgiver of Israel to 
install into an office a man who is unqualified to 
discharge the duties of that office. Such an appoint- 
ment would only degrade the office. Officers both 
in church and state should be men who fear God. 
We have already said that rulers ought to be men 
of piety, and here we have clear proof of it. They 
are to be men of truth. They must be distinguished 
by strict veracity. No deceit must be practiced 
by them. They are to be haters of covetousness. 
Should avaricious persons be appointed to the posi- 
tion of rulers, they would be in great danger of 
enriching themselves at the public expense. And 

254 



On Prince Edward Island 



Moses said to the Israelites, "Judges and officers 
shalt thou make thee in all thy gates, which the 
Lord thy God giveth thee thoughout thy tribes, 
and they shall judge the people with just judg- 
ment, they shall not wrest judgment, they shall not 
respect persons, neither take a gift, for a gift doth 
blind the eyes of the wise and pervert the words 
of the righteous." And David, speaking of this 
very subject, says, "Him that hath an high look and 
a proud heart I will not suffer. Mine eyes shall 
yet be upon the faithful of the land, that he may 
dwell with me. He that walketh in a perfect way 
he shall serve me. He that worketh deceit shall 
not dwell in my house. He that telleth lies shall 
not tarry in my sight." Here we see what kind 
of persons David would choose to be subordinate 
rulers. They would be men of strict veracity and 
honesty and sincerity. Reason corresponds with 
Scripture in describing the importance of choosing 
properly qualified subordinates. They are as eyes 
or hands for all their superiors. From them they 
learn the condition of those who are under them. 
From them they learn the efficiency of governmental 
measures, whether they are beneficial or otherwise. 
By them the laws are ordinarily executed. 

Now superiors are accountable for the conduct of 
their agents. Evils which they do are chargeable 
upon their superiors. How important then, not only 
for the superiors themselves, but also for the govern- 
ment and the country that proper subordinates 
should be chosen. 



255 



History of Presbyierianism 



The ruler ought to be a man of benevolence. Of 
the Great Ruler of the Universe it is said, "God 
is Love." Inferior rulers ought to imitate him. 
The sole object of the ruler in governing ought 
to be the good of the people, not his own happi- 
ness or aggrandizement. His happiness is as naught 
compared with that of millions; and his own indi- 
vidual happiness will be better advanced in con- 
sidering their good than in following out any 
selfish ends of his own. There are cases in which 
the law falls with unjust severity upon individuals. 
For such cases as these provision is made in most 
governments, that the power should be lodged in the 
hands of the executive to extend the necessary relief. 
It is always understood that the ruler will do all 
in his power to prevent such cases of injustice, and 
when they do occur to redress the grievances of his 
subjects. This power and the means of relief with 
which he is intrusted is intended for the good of 
the subjects, and with a kind heart and a liberal 
and judicious hand they should be dispensed. In 
this respect the ruler ought to set a good example 
to others. Even upon a private person this is 
incumbent, but it is peculiarly so in a ruler. He 
occupies a conspicuous position. His example will 
be either very salutary or very pernicious. It will 
greatly encourage virtue, and discountenance vice, 
or it produce the very opposite effect. How impor- 
tant then that the ruler should be a God-fearing 
man, a man who in all things would set before the 
governed, a godly example. 

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On Prince Edward Island 



From this subject we may learn the responsibility 
of electors. They possess a great privilege. It is 
no small boon to possess the elective franchise ; but 
if it is a great privilege it is connected with a cor- 
responding responsibility. When persons have the 
privilege of choosing their own rulers, they are 
answerable for the character of the men chosen. If 
they are weak and wicked the government will be 
an unjust, unrighteous government and the country 
will suffer; but where does the responsibility lie? 
Of course it lies at the door of the electors. We 
have seen what the character of rulers ought to be. 
They are to be pious men, just men, men of truth, 
men who obey the law, men who are benevolent, 
men who set a good example to others, men who 
choose proper subordinates. Such persons then 
electors are bound to choose. When they do not, 
they act contrary to the command of God, they do 
what will destroy the happiness and prosperity of 
their country. Bad rulers have ever proved a curse 
to the people and to the nation. Of this we have 
an example in the case of the wicked kings in 
Israel and Judea. What evils did Jeroboam and 
Ahab bring upon their country. But on the other 
hand, good rulers have ever proved a blessing to 
their country. Such were Moses, Joash, David, 
Johoshaphat, Hezekiah, Josiah and others both in 
ancient and in modern times. How great then is 
the responsibility of electors. They have much in 
their power. Let them see that they do what will 
promote the good of their country, without respect 

ft 257 



History of Presbyierianism 



to party. Let them lay aside all private interests 
and consider what is the duty they owe to God and 
their country. Let them see that they support and 
choose persons who will promote the religion of the 
people, men who will uphold, defend and aid in the 
spread of God's word, and maintain and defend our 
civil and religious rights and privileges. 



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On Prince Edward Island 



CHAPTER XXVII. 

SERMON PREACHED BY REV. WILLIAM MCGREGOR IN 
LOT 1 6, P. E. I. , A. D. 1 82 1. TEXT GEN. XXXII '.26. 
"l WILL NOT LET THEE GO EXCEPT THOU BLESS 
ME. 

The history of Jacob is beautiful, striking and 
affecting. It is full of tender and delicate incidents, 
fitted to arrest the attention and warm the heart; 
a hidden stream of poetry runs through the whole 
history. There was Jacob who left his father's 
house on account of the hatred and persecution of 
his brother Esau. On his journey he came to a cer- 
tain place and, overtaken by night, took of the 
stones of that place for his pillow, and with the 
heavens for his curtains, he laid himself down to 
sleep. "So he gives his beloved sleep." In the 
dead of night when deep sleep had fallen upon man, 
God gave to Jacob a wonderful manifestation; he 
appeared to him in a dream, and in that dream he 
saw a ladder connecting heaven and earth. When 
he came to Haran, a stranger, he met Rachel, his 
cousin, at the well where she had come to water 
her father's sheep. Having ascertained who Rachel 
was, he watered the flock for her, made himself 
known to her and lifted up his eyes and wept. 
Laban, his uncle, received him with much seeming 
affection ; agreed with him that he should serve him 
seven years for his daughter Rachel, but in the 



259 



History of Presbyierianism 



end deceived and defrauded him, thus reproving 
his conduct towards his brother Esau. How won- 
derful are the ways of God in chastising his chosen 
children ! They read their sin in their punishment. 
Laban dealt with Jacob in a more cruel and unjust 
manner, but yet though oppressed he did not flee 
from his uncle, nor desert his service until God 
commanded him and gave him the promise of his 
presence and protection, saying, "Return to the land 
of thy fathers and God will be with thee." So 
Jacob set out on his journey to his native land with 
his wives and children, his flocks and herds, and all 
that he possessed. In a few days Laban pursued 
after him in great wrath, intending to do him harm. 
But God warned Laban of his sin and danger, and 
protected Jacob from the effects of his wrath. The 
meeting of Jacob and Laban was remarkable. They 
made a covenant and set up a pillar, and swore an 
oath before God, with protestations of the most 
genuine friendship. As Jacob went on his way, 
God, as an evidence of his care and protection, gave 
him a remarkable vision: the angels of God met 
him and he called them God's host, and the place 
he called Mahanaim, i. e. two hosts or bands. Im- 
mediately after this signal vision of angels, he is 
informed of the warlike appearance of his brother 
Esau, with his four hundred men coming out to meet 
him. He remembered how he had deceived and de- 
frauded his brother, hence he was greatly troubled 
and distressed. He promptly employed proper 
means to pacify him, sent him a magnificent present, 

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On Prince Edward Island 



made the most profound submission to Esau, and 
then he breaks out in fervent prayer to the God of 
his fathers: "O God of my father Abraham, 
and God of my father Isaac, the Lord which 
saidst unto me, Return to thy country and to thy 
kindred and I will deal well with thee. I am not 
worthy of the least of all the mercies and of all the 
truth which thou hast showed to thy servant; for 
with my staff I have passed over this Jordan, and 
now I am become two bands. Deliver me, I pray 
♦ thee, from the hand of my brother, from the hands 
of Esau, for I fear him lest he come and smite me 
and the mother with the children. And thou saidst 
I will surely do thee good and make thy seed as the 
sand of the sea which cannot be numbered for 
multitude." How earnestly he pleads God's prom- 
ise and its fulfillment ! But he did not content him- 
self with this earnest and humble address at the 
throne of mercy. He sent his wives, his children 
and servants over the brook Jabbok for safety, and 
being left alone he gave himself to extraordinary 
prayer : "And there wrestled a man with him until 
the break of day, and when he saw that he prevailed 
not against him, he touched the hollow of his thigh ; 
and the hollow of Jacob's thigh was out of joint as 
he wrestled with him. And he said, let me go for 
the day breaketh ; and he said, I will not let thee go 
except thou bless me." Let us notice 

First, What the man who wrestled with Jacob 
said : "Let me go, for the day breaketh." Now who 
was it that wrestled with Jacob ? It was some one in 

261 



History of Presbyieriantsm 



the form of a man, possessing the appearance of 
a man. All that you are, this being was, and much 
more; yea, it was God that wrestled with Jacob; 
and he seems to have assumed the form of man 
for this very purpose — to wrestle. That he was 
God is evident, for Jacob asks a blessing from him, 
"I will not let thee go except thou bless me." Yea, 
he expressly calls him God in verse thirtieth — "I 
have seen God face to face." Thus it seems to have 
been the Son of God in the form of a man who 
wrestled with Jacob. In Hosea xii:4 it is said of 
Jacob, "He had power over the angel and pre- 
vailed." The being with whom he wrestled is 
called God, an angel and a man. Now he could not, 
as we have seen, have been a mere man, for Jacob 
sought a blessing from him. He could not have 
been God the Father, for it is written, "No man 
hath seen God at any time; the only begotten Son 
who is in the bosom of the Father he hath declared 
him." It was therefore the Son — God and man in 
one person — whom Jacob saw and with whom he 
wrestled. Besides, in all the appearances of Deity 
in the Old Testament it was not the Father or the 
Spirit that appeared, but the Son, the second per- 
son of the Trinity. He appeared to Moses in the 
bush — to Joshua, as the captain of the I^ord's hosts, 
with drawn sword in his hand, and he was with the 
church in her long and weary march through the 
wilderness. "Behold I send an angel before thee 
to keep thee in the way, and to bring thee into the 
place which I have prepared. Beware of him and 

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On Prince Edward Island 



obey his voice, provoke him not, for he will not 
pardon your transgressions: for my name is in 
him." Ex. xxiii:20, 21. It thus seems clear that 
the angel with whom Jacob wrestled was the Son 
of God. 

Secondly. What are we to understand by the 
wrestling in the text? Some make it visional and 
in a dream; others make it entirely spiritual, con- 
sisting in earnest prayer in the exercise of faith with 
full trust in the promises of the God of his fathers. 
Hanging on the promise and command of God, 
Jacob believed that he would be brought back in 
safety to his native country. The wrestling was 
not visionary or merely spiritual, it was corporeal. 
This is evident from the effect of it ; he touches the 
hollow of Jacob's thigh and puts it out of joint, so 
that after the exercise is over he cannot walk but 
with the greatest difficulty. But the greatest diffi- 
culty of all seems to be how Jacob could have 
strength to prevail over the angel ; for are the angels 
not said to excel in strength? One of them smote 
with death in one night one hundred and eighty- 
four thousand of the Assyrian army. What then 
must be the power and strength of the Jehovah 
angel with whom Jacob wrestled, and what an un- 
equal match Jacob must have been to struggle with 
the mighty angel Jehovah; yet he prevailed with 
the Lord of angels. This is truly wonderful, but 
the prophet solves the mysterious way in which his 
strength had power with God and prevailed : that it 
was God's strength freely communicated to Jacob 

263 



History of Presbytmantsm 



by God himself, so that Jacob possessed this strength 
as though it were his own. It was God's gift to 
him. Now in wrestling Jacob exerted all his strength 
— all that was given him, all he possessed. The 
angel exerted no more strength than he knew Jacob 
would overcome. Thus, in this wrestling, God the 
Son is to be viewed in two distinct characters — as a 
combatant and as an assistant, showing greater 
strength as an assistant than as a combatant, wrest- 
ling as it were with his left hand and upholding and 
strengthening with his right hand: the arm of his 
strength. Thus we are not to look so much at 
Jacob's bodily as at his spiritual strength, the strong 
and lively efforts which his faith had been enabled 
to put forth, when he wrestled with the angel and 
prevailed. This glorious truth is recorded for our 
encouragement in prayer. 

Again : Why did the angel say, "Let me go for 
the day breaketh" ? He was an uncreated angel, as 
we have seen; the darkness and the light are both 
alike to him. It was not, as some apocryphal writers 
affirm, because the angels sang hymns of praise to 
God in the morning. The angel Jehovah might use 
this language for the following reasons, viz. : first, 
to put Jacob in mind of his own affairs — of present 
duty, just as Jesus taught elsewhere that however 
necessary and important prayer is, no Christian is 
to continue at that exercise to the neglect of present 
and urgent duty ; or secondly, in kindness to Jacob, 
lest he should be overcome or overwhelmed with the 
angel's unseen, splendid appearance in the light of 

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On Prince Edward Island 



day ; or thirdly, it may have been to try Jacob's faith 
and patience — to see if he would exert the same 
degree of faith in resting and relying as he had 
done in the combat, and also to see if he were willing 
to yield to the counsel and will of God. 

Thirdly. What Jacob said, "I will not let thee go 
except thou help me." First, Jacob asked a bless- 
ing — a present blessing. It was, Lord bless me 
now ; and as God had often blessed him before, he, 
with the greater confidence, now asks for a blessing 
suited to his needs — his present circumstances. He 
was now in such a state that he durst not meet his 
brother Esau whom he had wronged, but if the 
angel would only bless him he would not be afraid. 

Again, he wanted the blessing already conferred 
upon him renewed and ratified ; yea, he wanted the 
blessing his father conferred to be obtained, ratified 
and confirmed — the blessing which his brother de- 
spised. There is a great difference between the bless- 
ing of God and the blessing of his servants. When 
God blesses he does so in his own name ; but when 
a servant of God blesses, he prays for a blessing — 
for the fulfillment of some precious promise; the 
blessing is not in his own name, it is in the name 
of that Jesus in whose name and by whose power 
Peter performed an admirable miracle on a lame 
man. What was the Apostle's language? "In the 
name of Jesus of Nazareth rise and walk." When 
Moses blessed the people it was in a divine name. 
Thus saith the Lord, in this wise shall ye bless 
the children of Israel, "The Lord bless thee and keep 

265 



History of Presbyieriantsm 



thee ; the Lord make his face to shine upon thee, and 
be gracious unto thee; the Lord lift up the light 
of his countenance upon thee and give thee peace." 
Numb, vi 124-26. But when Christ blesses it is in 
his own name and by his own authority: "I say 
unto thee, arise, take up thy bed and walk," and 
when he raised Lazarus from the dead, he stood at 
the mouth of the grave and cried, "Lazarus come 
forth, and he that was dead came forth." To the 
woman taken in adultery he pronounced the sentence 
of absolution in his own name, "Neither do I con- 
demn thee; go in peace and sin no more." When 
Jesus was leaving the world and going to his 
Father he lifted up his hands and blessed them. He 
came blessing and he left the world in the very act 
of blessing. Thus Christ wrought miracles, did 
mighty works, raised Lazarus and the widow's only 
son and others in his own name, and in his own 
name and by his own power he blesses his needy 
children who seek a blessing at his hands. What 
comfort and encouragement do these truths bring to 
every penitent, hungering, thirsting soul ! 

Secondly. When the Lord blesses he does so 
efficaciously. When men bless, the best they can 
do is to wish or pray to God for the desired blessing ; 
but God blesses really, personally, directly, effectu- 
ally. He bestows a double blessing. He blesses 
when he opens the heart to receive, and also when he 
bestows the blessing itself. Did he not open the eyes 
of the blind man, and confer on him at the same 
time a far greater favor, making him blessed indeed, 

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On Prince Edward Island 



so that he could say boldly before the enemies of 
the Lord, "One thing I know, whereas I was blind 
now I see" ? What a blessing was here conferred : 
both temporal and spiritual sight. Did he not say 
to the man with the palsy who was brought to him 
upon a couch, "Man thy sins are forgiven thee"? 
Here too was a double blessing: his bodily disease 
healed and his sins forgiven. When Christ confers 
a blessing, he blesses really and effectually; yea, he 
confers present and perpetual blessings. "In him 
men shall be blessed and all nations shall call him 
blessed." 

Thirdly. He blesses Spiritually ; not merely with 
temporal good things such as food and raiment, but 
with such blessings as are suited to the soul, as 
enliven the soul, enrich the soul, purify and refine 
the soul, and fit it for spiritual exercises, enjoyment 
and employment, full and free pardon, justification, 
spiritual life, the glorious liberty of the children of 
God and a title to heaven. "I give unto them eternal 
life and they shall never perish." In one word, he 
says, in effect, with present and perfect salvation I 
will save you in Jehovah, your God. "Look unto me 
all ends of the earth and be ye saved." Now what a 
privilege is this spiritual blessing. Have we that 
spiritual blessing that enlightens, converts, and saves 
the soul ? Dear hearer, examine yourself, put your 
soul to the test, cry unto the Lord, "Search me, O 
God, and know my heart, try me and know my 
thoughts, and see if there be any wicked way in me 
and lead me in the way everlasting." 

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Fourth. God blesses Universally. By this we do 
not mean that God bestows eternal salvation on 
every soul of man; that would be contrary to the 
teachings of the Scriptures; but every one whom 
God blesses has all blessings. Every real believer is 
a partaker of all spiritual blessings, for it is written, 
"'He hath blessed us with all spiritual blessings in 
heavenly places in Christ Jesus." He blesses the 
persons of believers, "Blessings are upon the head 
of the just." Their prayers come up with acceptance 
before him. He blesses their substance. "Blessed 
shall be thy basket and store." Their seed is blessed, 
for the promise is, "I will be your God and the God 
of your seed," and "His righteousness shall be unto 
children's children." He blesses their dwellings, 
"He blesseth the habitation of the just." And his 
blessings are unchangeable and eternal. He blesses 
in Christ. God is the God and Father of Christ, and 
those who are in Christ God blesses for his sake 
and on his account alone. "Blessed be the God and 
Father of our Lord Jesus Christ who hath blessed 
us with all spiritual blessings in Christ." 

In conclusion; what a subject is here for your 
consideration. The blessing includes all blessing. 
We are to seek this blessing just where Jacob sought 
it, from God or from God in Christ. How happy 
is the Christian who possesses all these blessings ! 
How poor, and blind, and wretched, and miserable 
is the man whom God hath not blessed. Without 
this blessing he is still a lost soul, dead in trespasses 
and sins, and cannot be saved without faith in Christ, 

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cannot be saved without a new heart — "Except a 
man be born again he cannot see the kingdom of 
heaven." 

The language of Jacob is strong and resolute, "I 
will not let thee go except thou bless me." It means, 
my mind is fixed, I am resolved, I am determined 
not to part from thee without the blessing. Now it 
was Christ himself who inspired Jacob with that 
noble determination. It was pleasing and honor- 
ing to Christ and it was in accordance with the will 
of Christ that the blessing should be granted. The 
prayer was in every way creditable to Jacob, so he 
obtained the blessing as one who had power with 
God and prevailed; but at the same time it was 
all of grace : the Lord giving the desire, the power 
to wrestle and the blessing. Jacob was so hemmed 
in and pressed on every hand that he deeply felt 
his need of Divine help. This feeling of helpless- 
ness and need is what all men naturally require be- 
fore they will seek God's favor with the earnest 
wrestling of a Jacob. A man perishing with hunger 
and thirst will earnestly seek relief, and in a Chris- 
tian country is sure to find it ; and thanks be to God, 
the hungering thirsting soul is welcome to God and 
receives most graciously from his bountiful hand. 
A deep sense of need, such as Jacob felt, may be 
called the mother of prayer, and it has brought many 
needy souls to the foot of the cross. And our gra- 
cious Father never yet turned away one that came to 
him seeking for mercy, for this man receiveth sin- 
ners and eateth with them and he has declared "Him 
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that cometh unto me I will in no wise cast out." 
He listened to the returning prodigal, to the Syro- 
phoenician woman, to the importunate widow; he 
listened to Jacob and to many others and answered 
their cry; and he will listen to you. He will hear 
and answer your prayer; only pray as Jacob did; 
pray with his earnestness, with his faith and with 
his perseverance, resolved like him that you will 
continue praying and wrestling until you receive the 
blessing, feeling assured that an answer in peace will 
come because God has said "Ask and ye shall re- 
ceive, seek and ye shall find, knock and it shall be 
opened unto you." Thus pray, and like Jacob you 
shall have power with God and prevail. 



2 7° 



On Prince Edward Island 



CHAPTER XXVIII 

SERMON PREACHED IN PRINCETOWN, P. E. I., IN i860 
BY REV. ROBERT I<AIRD. 

Col. iii. ii, last clause: "But Christ is all, and in 
all." 

It has been well said that the sum and substance 
of the entire Bible is Jesus Christ crucified to save 
lost sinners. This is the great subject of revelation ; 
the grand theme of divine inspiration to ignorant, 
erring, yet intelligent, responsible human beings. In 
visions of futurity, prophets predicted the coming 
Messiah. They delineated his character; they fore- 
told his sufferings and death as the Lamb of God, 
the all-sufficient sacrifice for lost sinners. Inspired 
historians related his advent, sketched his life, de- 
scribed his death and recorded his ascension. Apos- 
tles commissioned by Heaven preached none but 
Christ Jesus, and him crucified, and directed sinners 
to believe in him for their salvation. Distinguished 
among these was the Apostle Paul. He was as reso- 
lute as any in his determination to know none but 
Christ among the people, and to preach none but 
him crucified as the Saviour of the soul. This was 
the absorbing subject of his meditations, and the 
grand theme of his discourses. The epistle to the 
Colossians forms no exception to this rule. It is fra- 
grant with the odor of the Saviour's name, and full 



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History of Presbytertanism 



of matter respecting him and his work. Among the 
varied statements and counsels of the epistle, the 
thought of the text occupies a distinct place. 

The sentence, "Christ is all, and in all," is obvi- 
ously a proverbial expression, signifying that Christ 
is everything in the salvation of the soul. He is the 
only and all-sufficient Saviour. In the salvation of 
the soul, his work and sacrifice alone avail. A similar 
proverbial expression is employed by Christ himself, 
as when he says in the Revelation: "I am Alpha 
and Omega, the first and the last." In the illustra- 
tion of the passage before us, we may consider, first, 
Christ as appointed by the Father, all in all for 
man's redemption; and secondly, especially, that he 
is all in all to man or his salvation. 

First, Christ as appointed by the Father, all in all 
for man's redemption. The name here applied to 
him is significant. It is Christ, the anointed of 
God. He was designated and consecrated to the 
office of mediator by the Lord and Judge of all. 
Having his commission from the highest, none could 
dispute his claims, none question his proceedings, 
none deny or dispute his authority. He was anointed 
with the Spirit without measure, and thus fully 
qualified for the discharge of the important du- 
ties devolving upon him, as the Redeemer and 
King of his people. The eternal Son of God, he pos- 
sessed the power and compassion of Divinity, and 
was pre-eminently fitted for executing the great 
work of effecting reconciliation between God and 
man. He was such an high priest as became man, 



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being holy, harmless, undefiled, and separate from 
sinners, and made higher than the heavens. 

But while thus appointed a mediator, he alone 
was designated to this high office. He alone could 
successfully intercede for man before the throne of 
God. "There is one God and one mediator between 
God and man, the man Christ Jesus." As there is 
only one Creator, so there is but one Redeemer. As 
God will not give his glory to another, so neither 
will Christ divide the work of his mediatorial office 
with man or angel. As alone qualified, he only could 
offer an atonement sufficient in its merits to be the 
procuring cause of pardon to all the offending de- 
scendants of Adam. Divine in his nature, his obe- 
dience alone was perfect; and the righteousness 
which he brought in was only adequate to all the 
demands of divine justice, and all the requirements 
of offended holiness. Exalted to be a Prince and 
Saviour, he alone has been endued with power to 
bestow saving gifts on men. 

When we turn to the pages of inspiration we find 
that Christ as a Saviour is the great subject of pro- 
phetic announcement and apostolic preaching. He 
was predicted by Moses as a prophet to be raised 
up superior to himself. David in unmistakable lan- 
guage speaks of him as Lord, and the King's son. 
The evangelical prophet foretold him as a sacrifice 
to be offered, a victim to be slain for the sins of the 
people. Prophet succeeding prophet spoke of his 
glory and predicted his coming. One describes him 
as the Messiah to be cut off, but not for himself, 

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History of Presbyterianism 



while another represents him as the messenger of 
the covenant, and unfolds his glory as "the sun of 
righteousness rising with healing in his wings." 

After his incarnation, death, and ascension, his 
praying, waiting disciples received the fulfillment of 
the promise of the Spirit, and went forth to the 
execution of their high commission, to testify of 
Christ as the all-sufficient and only Saviour. The 
declaration of Peter before the council may be re- 
garded as a summary of apostolic preaching: 
"Neither is there salvation in any other; for there is 
none other name under heaven among men whereby 
we must be saved." Philip preached Christ to the Sa- 
maritans; and Paul was determined not to know 
anything among the Corinthians, save Jesus Christ, 
and him crucified. If returning sinners rejoiced, it 
was only because Christ had died ; if believers glo- 
ried, it was only in the cross of Christ. The ap- 
pointment made by the Father was confirmed by the 
attestation given to the Son, as witnessed by the rec- 
ord of his life, works, death and resurrection, and by 
the working of his Spirit in the renewal of the 
hearts of thousands through the instrumentality of 
the preaching of Christ and him crucified. 

Let us now, secondly, consider that Christ is all 
and in all to man for his salvation. He came to seek 
and to save the lost. When man was perishing be- 
cause of transgression, Christ appeared to put away 
sin by the sacrifice of himself. He redeemed man 
by the shedding of his own blood. He effected rec- 
onciliation between God and man by his death in the 



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On Prince Edward Island 



place of the guilty. His sacrifice was all-sufficient 
as an atonement for sin, and his obedience was so 
extensive and complete as to be adequate to all the 
demands of God's holy law. His whole work was 
infinite and perfect, and peculiarly adapted to the 
necessities of man's condition. It was the merito- 
rious cause of his acceptance with God. But his 
sacrifice alone is sufficient ; his work alone is perfect. 
Nothing can be added to it, nor made a substitute 
for it. He is all in all as a Saviour to man. Through 
his cross and by his Spirit he destroys the domin- 
ion of sin in the soul of man, and infuses into his 
heart a principle of holiness. By his intercession the 
Holy Spirit comes into sinful souls, moving them 
to the exercise of faith and repentance, and working 
in them "meetness for the inheritance of the saints 
in light." Such a Saviour is Christ to man. With 
what joy should we receive him; with what grati- 
tude and love obey and serve him ! 

But more particularly we remark here that Christ 
is all in all to the convinced sinner. When he be- 
comes aware of his real condition, then he is in a 
position to estimate aright the person and work of 
Christ. When he is thoroughly convinced that he is 
guilty before God, and deserves to suffer the punish- 
ment due to his transgressions, then he discovers the 
value of Christ as a sacrifice for sin, and can rejoice 
in him who has suffered for sins, the just for the un- 
just, that he might bring us to God. Believing in 
him as freely offered in the gospel, he knows 
his preciousness, and regards him as all his salva- 



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History of Presbyieriantsm 



tion and all his desire. When the sinner discovers 
the deceitfulness of his own heart, and knows its 
desperate wickedness with his inability to eradicate 
the seeds of evil, he is glad to know that Christ 
promises to take away the stony heart, and put his 
Spirit within him. He can then glory in the cross 
of Christ, by whom the world is crucified to him and 
he unto the world. No other power can accomplish 
this ; no other "blood can purge the conscience from 
dead works to serve the living God." Were it not 
for Christ, the sinner must remain guilty, unholy, 
and perishing. 

Again, Christ is all in all to the true Christian. 
Christ is the object of his faith, the foundation of 
his hope, and the source of his blessings. His de- 
pendence for salvation is placed entirely on the per- 
son, obedience and death of Christ. The more he 
meditates on the person and work of Christ, the 
more he sees him to be just such a Saviour as is 
suited to his condition. Hence his faith is strength- 
ened, and his confidence increased. He trusts in 
Jesus, and is not afraid. All the more firmly does 
he confide in him, because there is no Saviour be- 
sides him, and that he accomplishes alone the work 
of his salvation. As a divine person he possesses 
almighty power; and this, when apprehended, fur- 
nishes to the humble believer a strong ground of 
confidence, and supplies the assurance that what he 
has promised he is able also to perform. He is able 
to save to the uttermost those who come to God. 

Christ is also the only foundation of the believer's 

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On Prince Edward Island 



hope. "Other foundation can no man lay than that 
which is laid, which is Jesus Christ." At a former 
period of his history, the believer may have at- 
tempted to lay another foundation, vainly imagining 
that by legal obedience, or sorrow for sin, he might 
obtain acceptance with God. But, savingly taught of 
God, he has learned that nothing of this nature can 
be the ground of his justification or the foundation 
of his hope. He now entirely depends on the pre- 
cious, tried corner stone, the sure foundation. Then 
it is that hope brightens, and heavenly prospects 
gladden the heart. This hope elevates the soul 
above what is temporal and sinful and aids in puri- 
fying the person even as Christ is pure. When the 
Christian remembers that all these bright prospects 
open before him only in consequence of Christ's 
soul-saving work, he realizes that Christ is all in all 
as the foundation of his hope. 

But again, Christ is the source of all the spiritual 
blessings which the Christian enjoys. Here he is 
indeed the Alpha and Omega. If his sins are for- 
given, this is only through the sufferings and death 
of Christ. If his hope is sure entering into that 
within the veil, it is only because Christ has ob- 
tained eternal redemption for him by his own blood 
and righteousness. If the love of sin has been erad- 
icated from his heart, this blessed work has only been 
effected by the Holy Spirit procured by Christ, and 
sent forth from the Father and the Son. If the 
Christian has spiritual comfort in affliction, and con- 
solation in sorrow, and strength in weakness, and 



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History of Presbyierianism 



joy at death, all comes through Christ, and him 
alone. But especially notice that Christ is the source 
of all sanctifying influences to the believer. He is 
the vital head of every one brought into a saving 
union to him. Christ teaches us this when he says, 
"I am the vine, ye are the branches ; he that abideth 
in me and I in him, the same bringeth forth much 
fruit." The Christian united to Christ, and abiding 
in him, receives out of his fulness grace for grace. 
He is nourished, invigorated and made fruitful by 
the indwelling of the Holy Spirit, with whom, on 
his believing in Christ, he has been sealed to the 
day of redemption. The Christian lives the right 
life, because Christ lives in him. He is made unto 
the believer, "sanctification and redemption." 

In conclusion, we may infer from this subject our 
obligation to Christ, and our duty to obey him. If 
he is all in all for our salvation, we certainly are un- 
der the strongest possible obligations to do all for 
his glory. We should love him supremely, and serve 
him devotedly, and conform our lives after his holy 
and perfect example. We should be constrained by 
the love of Christ to live not to ourselves, but to him 
who died for us and rose again. Every one of us 
has a personal duty to discharge to Christ. If 
preaching the gospel, let the great theme ever be 
Christ Jesus and him crucified ; and around this as 
a center let every other truth and duty cluster. May 
no uncertain sound be given from this pulpit; no 
false view presented; no sin encouraged; no im- 
mortal soul deceived and lost. May the Spirit of the 

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On Prince Edward Island 



living God direct the truths of his Word in such a 
manner as to reach the hearts of the hearers, and 
produce such effects as shall result in the edification 
of believers and the conversion of the ungodly. 

If listening to the gospel preached, whether sel- 
dom or often, you have a duty to discharge to Christ 
and yourselves. Let your hearing be mixed with 
faith, and mingled with prayer. Test the truths 
spoken by the unerring standard of eternal truth. 
Let the good seed of the kingdom be received as 
that which is able to save your souls, irrespective of 
the weakness of the instrument which conveys it. 
Remember your accountability for what you hear, 
and your personal interest in the truth, whether it 
relates to your soul's welfare in time, or your certain 
appearance at the judgment seat of God. In view 
of these terrible realities, may every soul be im- 
pressed, every nature be sanctified, and every one of 
us experience that Christ is all and all to our salva- 
tion. 

THE END. 



279 



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